Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of (...) Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks. (shrink)

"Systematizes and develops in a comprehensive study Nelson Goodman's philosophy of language. The Goodman-Elgin point of view is important and sophisticated, and deals with a number of issues, such as metaphor, ignored by most other theories." --John R. Perry, Stanford University.

There seem to be two clearly-defined camps in the debate over the problem of moral expertise. On the one hand are the “Professionals”, who reject the possibility entirely, usually because of the intractable diversity of ethical beliefs. On the other hand are the “Ethicists”, who criticise the Professionals for merely stipulating science as the most appropriate paradigm for discussions of expertise. While the subject matter and methodology of good ethical thinking is certainly different from that of good clinical thinking, they (...) argue, this is no reason for rejecting the possibility of a distinctive kind of expertise in ethics, usually based on the idea of good justification. I want to argue that both are incorrect, partly because of the reasons given by one group against the other, but more importantly because both neglect what is most distinctive about ethics: that it is personal in a very specific way, without collapsing into relativism. (shrink)

Although some healthcare professionals have the legal right to conscientiously object to authorise or perform certain lawful medical services, they have an associated duty to provide the patient with enough information to seek out another professional willing to authorise or provide the service (the ‘duty to refer’). Does the duty to refer morally undermine the professional's conscientious objection (CO)? I narrow my discussion to the National Health Service in Britain, and the case of a general practitioner (GP) being asked by (...) a pregnant woman to authorise an abortion. I will be careful not to enter the debate about whether abortion should be legalised, or the debate about whether CO should be permitted—I will take both as given. I defend the objecting GP's duty to refer against those I call the ‘conscience absolutists’, who would claim that if a state is serious enough in permitting the GP's objection in the first place (as is the UK), then it has to recognise the right to withhold any information about abortion. (shrink)

Clark and Chalmers (1998) defend the hypothesis of an ‘Extended Mind’, maintaining that beliefs and other paradigmatic mental states can be implemented outside the central nervous system or body. Aspects of the problem of ‘language acquisition’ are considered in the light of the extended mind hypothesis. Rather than ‘language’ as typically understood, the object of study is something called ‘utterance-activity’, a term of art intended to refer to the full range of kinetic and prosodic features of the on-line behaviour of (...) interacting humans. It is argued that utterance activity is plausibly regarded as jointly controlled by the embodied activity of interacting people, and that it contributes to the control of their behaviour. By means of specific examples it is suggested that this complex joint control facilitates easier learning of at least some features of language. This in turn suggests a striking form of the extended mind, in which infants’ cognitive powers are augmented by those of the people with whom they interact. (shrink)

In a recent issue of Bioethics, Bernard Gesang asks whether a moral philosopher possesses greater moral expertise than a non-philosopher, and his answer is a qualified yes, based not so much on his infallible access to the truth, but on the quality of his theoretically-informed moral justifications. I reject Gesang's claim that there is such a thing as moral expertise, although the moral philosopher may well make a valid contribution to the ethics committee as a concerned and educated citizen. I (...) suggest that wisdom is a lot more interesting to examine than moral expertise. Again, however, moral philosophers have no monopoly on wisdom, and the study of philosophy may even impede its cultivation. (shrink)

Language is coordination. Pursuing this, the present Special Issue of Pragmatics & Cognition challenges two widely held positions. First, the papers reject the claim that language is essentially ‘symbolic’. Second, they deny that minds represent verbal patterns. Rather, language is social, individual, and contributes the feeling of thinking. Simply, it is distributed. Elucidating this claim, the opening papers report empirically-based work on the anticipatory dynamics of reading, their cognitive consequences, Shakespearean theatre, what images evoke, and insight problem-solving. Having given reasons (...) for rejecting linguistic autonomy, the papers turn to theory building. Initially, attention is given to a possible origin for semiotic cognition. Then, it is claimed that language functions by realizing values. Next, it is argued that human dynamics are co-regulated by cultural and biological symbols. Finally, in a review article, the distributed view of language is used to contrast Clark’s organism-centered cognition with what is here called ecologically extended cognition. (shrink)

Forgiveness is widely considered a paradigm of supererogation: it seems to be morally permissible without being obligatory, and it seems to be almost always admirable and praiseworthy. I want to show that the phenomenon is a bit more complicated, and that many instances are hard to describe as supererogatory. First, I will distinguish forgiveness from some other responses to the transgression (ignoring, excusing, letting go). Second, I will examine the philosophical debate over the question of whether or not the victim (...) should wait for the transgressor to fulfil some kind of condition (e.g., repentance, apology, compensation) before forgiving, and how this might affect the supererogatory status. Third, I look at more serious cases of transgression and ask what it might mean for something or someone to be unforgivable. (shrink)

I show that it follows from both externalist and internalist theories that stupid people may be in a better position to know than smart ones. This untoward consequence results from taking our epistemic goal to be accepting as many truths as possible and rejecting as many falsehoods as possible, combined with a recognition that the standard for acceptability cannot be set too high, else scepticism will prevail. After showing how causal, reliabilist, and coherentist theories devalue intelligence, I suggest that knowledge, (...) as contemporary theories construe it, is not a particularly valuable cognitive achievement, and that we would do well to reopen epistemology to the study of cognitive excellences of all sorts. (shrink)

Leo Strauss and his alleged political influence regarding the Iraq War have in recent years been the subject of significant media attention, including stories in the _Wall Street Journal _and _New York Times._ _Time_ magazine even called him “one of the most influential men in American politics.” With _The Truth about Leo Strauss_, Michael and Catherine Zuckert challenged the many claims and speculations about this notoriously complex thinker. Now, with _Leo Strauss and the Problem of Political Philosophy_, they turn (...) their attention to a searching and more comprehensive interpretation of Strauss’s thought as a whole, using the many manifestations of the “problem of political philosophy” as their touchstone. For Strauss, political philosophy presented a “problem” to which there have been a variety of solutions proposed over the course of Western history. Strauss’s work, they show, revolved around recovering—and restoring—political philosophy to its original Socratic form. Since positivism and historicism represented two intellectual currents that undermined the possibility of a Socratic political philosophy, the first part of the book is devoted to Strauss’s critique of these two positions. Then, the authors explore Strauss’s interpretation of the history of philosophy and both ancient and modern canonical political philosophers, including Plato, Aristotle, Machiavelli, and Locke. Strauss’s often-unconventional readings of these philosophers, they argue, pointed to solutions to the problem of political philosophy. Finally, the authors examine Strauss’s thought in the context of the twentieth century, when his chief interlocutors were Schmitt, Husserl, Heidegger, and Nietzsche. The most penetrating and capacious treatment of the political philosophy of this complex and often misunderstood thinker, from his early years to his last works, _Leo Strauss and the Problem of Political Philosophy_ reveals Strauss’s writings as an attempt to show that the distinctive characteristics of ancient and modern thought derive from different modes of solving the problem of political philosophy and reveal why he considered the ancient solution both philosophically and politically superior. (shrink)

Most discussions of conscientious objection in healthcare assume that the objection is universal: a doctor objects to all abortions. I want to investigate selective objections, where a doctor objec...

I argue that constructive nominalism is preferable to scientific realism. Rather than reflecting without distortion the way the mind-independent world is, theories refract. They provide an understanding of the world as modulated by a particular theory. Truth is defined within a theoretical framework rather than outside of it. This does not undermine objectivity, for an assertion contains a reference to the framework in terms of which its truth is claimed.

In exploring skilled performance in Contact Improvisation, we utilize an enactive ethnographic methodology combined with an interdisciplinary approach to examine the question of how skill develops in CI. We suggest this involves the development of subtleties of awareness of intra- and interkinaesthetic attunement, and a capacity for interkinaesthetic negative capability—an embodied interpersonal ‘not knowing yet’—including an ease with being off balance and waiting for the next shift or movement to arise, literally a ‘playing with’ balance, falling, nearly falling, momentum and (...) gravity. We draw on insights from an interdisciplinary approach, including from a developmental perspective concerning the experience of dyadic interpersonal embodied skill development in both infancy and CI. Building on Ravn and Høffding’s definition of expertise in improvisation as an “oscillatory process of assuming and relinquishing agency” we propose that a key aspect of expertise in CI involves oscillation between levels and processes of interkinaesthetic sense of agency. These interdisciplinary insights also elucidate limitations within current conceptualisations of sense of agency, including the relationship between sense of agency and sense of control. (shrink)

In Kimberly Brownlee’s book, Conscience and Conviction, she argues that Thomas More’s paradigmatic ‘personal objection’ successfully meets the 4 conditions of her ‘Communicative Principle’. In this article I want to challenge Brownlee’s ‘universality’ condition and the ‘dialogical’ condition by focusing on a counter-example of a British GP conscientiously objecting to authorizing an abortion. I argue that such an objection can be morally admirable, even though the GP is not politically active, even though she is not open-minded to the possibility that (...) she might be wrong, and even if she refuses to condemn her non-objecting colleagues. I suggest that this particular counter-example can tell us more general things about the nature of ethical disagreement and ethical incomprehension. (shrink)

Peer-review is neither reliable, fair, nor a valid basis for predicting ‘impact’: as quality control, peer-review is not fit for purpose. Endorsing the consensus, I offer a reframing: while a normative social process, peer-review also shapes the writing of a scientific paper. In so far as ‘cognition’ describes enabling conditions for flexible behavior, the practices of peer-review thus constrain knowledge-making. To pursue cognitive functions of peer-review, however, manuscripts must be seen as ‘symbolizations’, replicable patterns that use technologically enabled activity. On (...) this bio-cognitive view, peer-review constrains knowledge-making by writers, editors, reviewers. Authors are prompted to recursively re-aggregate symbolizations to present what are deemed acceptable knowledge claims. How, then, can recursive re-embodiment be explored? In illustration, I sketch how the paper’s own content came to be re-aggregated: agonistic review drove reformatting of argument structure, changes in rhetorical ploys and careful choice of wordings. For this reason, the paper’s knowledge-claims can be traced to human activity that occurs in distributed cognitive systems. Peer-review is on the frontline in the knowledge sector in that it delimits what can count as knowing. Its systemic nature is therefore crucial to not only discipline-centered ‘real’ science but also its ‘post-academic’ counterparts. (shrink)

In May of 2020, reports of so-called "long-COVID" began to surface. Long COVID is a collection of post-COVID-19 physical, cognitive and psychological symptoms, such as depression, brain fog, fatigue, and dizziness. As long-COVID is considered a "new" disease, it is not always covered by health insurance or government programs, moreover it is a set of constantly evolving symptoms.While severe cases of COVID-19 itself tend to be mostly in males over fifty-years-old, those individuals affected by long-COVID tend to be mainly female (...) and younger in age. Data supporting the existence of the long-COVID syndrome... (shrink)

A universal basic income is an unconditional allowance, sufficient to live on, paid in cash to every citizen regardless of income. It has been a Green Party policy for years. But the idea raises many interesting philosophical questions, about fairness, entitlement, desert, stigma and sanctions, the value of unpaid work, the proper ambitions of a good society, and our preconceptions about whether leisure or jobs are the thing we should prize above all for free citizens. Coming from the perspective of (...) ancient philosophy, I consider the answers offered in the ancient world to some of these questions, and how we might learn from rethinking our notions of how to create a good society in which people can be free and realise their creative and intellectual potential. (shrink)

The use of social media platforms (such as Facebook) for research recruitment has continued to increase, especially during the global COVID-19 pandemic. Social media enables researchers to reach diverse communities that often do not have their voices heard in research. Social media research recruitment, however, can pose risks to both potential participants and the researchers. This topic paper presents ethical considerations related to social media recruitment, and offers an example of harassment and hate speech risks when social media is used (...) for research recruitment. We explore the implications of hate speech risks for ethical research. (shrink)

Loneliness is intimately related to the ongoing epidemics of systemic forms of oppression, including white supremacy, capitalism, heteropatriarchy and settler colonialism. The epidemic of loneliness has only intensified and grown during the isolation engendered by the COVID-19 pandemic. In this article, we aim to think about how children's picturebooks wrestle with explaining loneliness and its antidotes and how these picturebooks are themselves manifestations of ongoing conversations related to Emotional Justice. We conclude by reviewing a number of children's books in order (...) to think about how the picturebook might itself be an artifact that helps to fight feelings of loneliness as well as teaching children and adults alike about the importance of connection. (shrink)

Spotting is a typical isolated head coordination used by many dancers during rotation. However, with sporadic and inconclusive explanations as to why dancers spot, the critical characteristics and functionalities of spotting have yet to be identified. Therefore, a Delphi method survey was used as a novel methodology for providing greater insights into this under-examined motor behavior, bringing together experts from various disciplines to generate ideas and identify the crucial elements of spotting. Following the selection of experts, three rounds of data (...) collection and analysis were conducted to narrow down relevant topics and evaluate consensus. To gather opinions in Round 1, experts were asked to respond freely to three prompts regarding the reasoning, characteristics, and uses of successfully spotting; responses were then grouped into predominant items. To rate agreement in Round 2, experts rated their agreement on the relevance of the grouped items from Round 1 on a 5-point Likert scale; items rated 4 or 5 by at least 70% of the experts were taken as those consensually relevant to the group. To rank importance in Round 3, Best-Worst Scaling was used to determine individual rankings of the relevant items from Round 2. In a series of comparisons, experts were prompted to select the most and least important items in multiple sub-groupings. Group mean ranking of items as well as ranking concordance and differentiation were analyzed to determine the most important items and the strength of consensus, respectively. Overall, consensus and differentiation in experts’ item rankings were low; however, novel insights were presented. As characteristics of successfully spotting, experts emphasized head isolation, timing, and gaze specificity alongside functional characteristics, substantiating spotting as purposeful action in rotation. Building on traditional notions of spotting for reduced dizziness and maintaining balance, successfully spotting was further deemed useful for multiple turns, orientation, and rhythm. The findings of this study thus provide informed guidelines for future analysis and training of this complex head coordination in rotations. (shrink)

Cet article souhaite montrer que les modèles spatiaux, physiques ou expérientiels, proposés généralement pour rendre compte du fonctionnement des particules verbales en anglais, posent de nombreux problèmes. En particulier, il s’avère impossible de réduire le signifié de UP (vs DOWN) à l’expression d’un « mouvement vertical vers le haut » et les valeurs non spatiales sont très nombreuses. L’alternative décrite ici, dans le cadre général de la Théorie de la Relation Interlocutive (Douay & Roulland 2014), consiste à rechercher dans le (...) fonctionnement même du système linguistique les causes et les motifs à la fois de la structuration spatiale et non spatiale. Cette recherche s’appuie sur une définition systémique du langage fondée sur l’auto-référence et l’auto-organisation, plutôt que sur des stimuli environnementaux qui seraient plus ou moins « évidents ». (shrink)

I argue that we have good textual reason to read Kant’s notion of “self-conceit,” and his theory of immorality more generally as being founded on the claim that we have the tendency to think that our ability to achieve happiness is our most valuable feature. I explain how this is not the same as the claim that we are arrogant or think we are better than others. Self-conceit (and the standard of assessment it implies) can lead to the opinion that (...) one is worth more than others, when life is going well. When life goes badly, however, it leads to the opinion that one is worth less. I explain how this reading of self-conceit also amounts to a better theory of immorality, since we ought not to hold that interpersonal arrogance is at the heart of all immorality. (shrink)

Ronald Dworkin introduced the example of Margo, who was so severely demented that she could not recognise any family or friends, and could not remember anything of her life. At the same time, however, she seemed full of childish delight. Dworkin also imagines that, before her dementia, Margo signed an advance refusal of life-saving treatment. Now severely demented, she develops pneumonia, easy to treat, but lethal if untreated. Dworkin argues that the advance refusal ought to be heeded and Margo be (...) allowed to die of that pneumonia, on the basis that the prior refusal expresses her true wishes. In this paper I want to challenge Dworkin’s understanding of identity and his conclusion about advance refusals, and I develop my argument in two directions. First, I argue that the demented Margo is not some ‘lesser’ version of the ‘true’ Margo, but instead that the present Margo’s wishes should take precedence over those of the past Margo, on the grounds that all of us are entitled to change our minds. Second, I argue for a stronger role for friends and family members in sustaining the demented Margo’s identity through her years of decline. Based on this, I argue for a presumption against the advance refusal, but I allow that in extreme cases, a friend might have the authority to demand that it be heeded. (shrink)

Dans cet article, il s’agira de questionner les affordances, autrement dit les « signes actanciels », les « valences » ou le « caractère de demande » d’objets numériques iconotextuels tels que l’échelle temporelle numérique dite ticker. Forme d’architexte, le ticker propose un modèle iconique et langagier qui simultanément incite à l’action tout en limitant ce champ d’action. La diversité d’affordances semble dépendre des potentialités intrinsèques à l’objet mais aussi de l’expérience de l’usager. Plus ce coefficient de diversité augmente, plus (...) la possibilité de dépasser le niveau injonctif de l’affordance augmente. En dépit des affordances prévues par les concepteurs et de leurs intentionnalités, les usagers « détournent » les fonctionnalités d’objets numériques en conservant le design initial mais en modifiant les éléments textuels qui l’accompagnent, créant ainsi une nouvelle catégorie, plus invisible, de produsage. (shrink)

In this innovative and cogent presentation of her concept of sustainable happiness, Catherine O’Brien outlines how the leading recommendations for transforming education can be integrated within a vision of _well-being for all_. Solution-focused, the book demonstrates how aspects of this vision are already being realized, and the potential for accelerating education transitions that enable people and ecosystems to flourish. Each chapter assists educators to understand how to apply the lessons learned, both personally and professionally. The aim is to support (...) educators to experience themselves as change-makers with growing confidence to implement new teaching strategies and inspire their students to become change-makers as well—engaged in deep learning that develops character, connections with life, and invigorating collaborations that revitalize the very purpose of education. (shrink)

Since the 19th century, and despite tremendous progress in science, the topic of 'brain and sex' remains a matter of misleading interpretations, far beyond the field of science. The media are not solely responsible for this situation. Some scientific circles still actively promote the ideology of biological determinism in their attempt to explain differences in behaviour and cognitive abilities between men and women. Experimental data from brain imaging studies, cognitive tests or the discovery of new genes are often distorted to (...) serve deterministic ideas. As biotechnologies and genetic engeneering represent today a new economic and lucrative challenge, the question of what is innate and what is acquired is becoming more and more significant, requiring vigilant scrutiny from us all. (shrink)

La dimension politique du scepticisme, considère-t-on souvent, c'est le conformisme. Mais la séparation entre le domaine intérieur et l'espace public n'a pas pour seule conséquence l'injonction de suivre la coutume. Elle est d'abord constitution du domaine privé, qui est un lieu de liberté, à l'écart de la foule et du pouvoir. Cela permet de mieux comprendre la position sceptique en politique: le conseil du prince, en secret et en retrait de l'éclat public. Cela permet surtout de comprendre ce qu'apporte le (...) scepticisme aux conceptions modernes de la liberté: un modèle social de la libre poursuite de la vérité. (shrink)

I confess to finding the term ‘supererogation’ ugly and unpronounceable. I am also generally suspicious of technical terms in moral philosophy, since they are vulnerable to self-serving definition and counter-definition, to the point of obscuring whether there is a single phenomenon about which to disagree. It was surely not accidental that J.O. Urmson, in his classic 1958 article that launched the contemporary Anglophone debate, eschewed the technical term in favour of the more familiar concepts of saints and heroes. Since then, (...) however, the term Supererogation has bedded down to encompass a number of more or less clear-cut philosophical debates, one of which concerns precisely the extent to which saintliness and heroism exhaust the supererogatory. And it has to be admitted that the word ‘saint’ has certain theological connotations that might be misleading in a secular philosophical discussion, while the word ‘hero’ has potentially limiting associations with knights and soldiers and other forms of testosterone-driven accomplishment. (shrink)

This paper introduces the Special Issue on Recklessness and Negligence. It highlights the main issues and controversies that surround these concepts and then briefly introduces each of the papers that comprise the Special Issue.

Life history shaped language as, cascading in time, social strategies became more verbal. Although the insight is important, Locke & Bogin also advocate a code model of language. Rejecting this input-output view, I emphasize the interpersonal dynamics of dialogue. From this perspective, childish minds as well as language could be derived from the selective advantages of a total interactional history.

Volume 28, Issue 2, May 2020, Page 205-312.

A lot of medical procedures can be justified in terms of the number of quality-adjusted life-years (QALYs) they can be expected to generate; that is, the number of extra years that the procedure will provide, with the quality of life during those extra years factored in. QALYs are a crude tool, but good enough for many decisions. Notoriously, however, they cannot justify spending any money on terminal care (and indeed on older people in general). In this paper I suggest a (...) different way of construing ‘quality’ (as meaningfulness rather than physical comfort) and ‘life’ (as both backward-looking and forward-looking), so that the terminal patient's efforts to find meaning in his life could in principle generate plenty of ‘retrospective QALYs’ to justify funding. (shrink)