Conducting marine mammal research can raise several important ethical issues. For example, the continuation of whaling for commercial purposes despite the international moratorium provides opportunities for scientists to obtain data and tissue samples. In 2021 we analysed 35 peer-reviewed papers reporting research based on collaborations with Icelandic whalers. Results highlighted little consideration or understanding of the legal and ethical issues associated with the deliberate killing of whales amongst those researchers, funding bodies, universities and journals involved. Ethical statements were rarely provided. (...) Those that were written were incomplete. Whilst research using whaling data may seem acceptable to some, it often becomes hard to justify when subject to scrutiny by the media and the public. Thus, there is a particular danger of reputational harm for early career researchers who may become unwittingly involved in such activities. Here we also consider the broader variety of ethical issues raised by non-lethal research (both historical and recent) on marine mammals including tagging and biopsy. We discuss instances where study animals were harmed or even killed and where the public mistook tags for harpoons. Without clear guidelines, reviewers and journal editors are put in an impossible position when considering whether to reject papers on ethical grounds. We propose that for such studies, universities, funders, journals, and permit issuers must require ethical assessments and that journals more effectively implement their existing policies on publishing ethical statements. The professional marine mammal societies need to work together to produce modern ethical guidance. Such guidance should require transparency in the provenance of data and samples while including advice on law, welfare issues, involvement of local scientists, and offshoring. Furthermore, it should require appraisal of and justification for the absolute necessity of invasive procedures. As is already the case in biomedical disciplines, ethical statements should be required in marine mammal science. (shrink)

We evaluate the asymptotic performance of boundedly-rational strategies in multi-armed bandit problems, where performance is measured in terms of the tendency (in the limit) to play optimal actions in either (i) isolation or (ii) networks of other learners. We show that, for many strategies commonly employed in economics, psychology, and machine learning, performance in isolation and performance in networks are essentially unrelated. Our results suggest that the appropriateness of various, common boundedly-rational strategies depends crucially upon the social context (if any) (...) in which such strategies are to be employed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PrefaceScott Paeth and Kevin CarnahanThis issue of the Journal of the Society of Christian Ethics is organized around the theme of structural evil. Each of the essays deals with some dimension of the problem of how we can conceive of evil beyond the question of simple human volition, and understand it as embedded in the institutions and cultural assumptions that we often take for granted as societal givens.Cristina Traina's (...) presidential address, "This Is the Year," takes as its starting point the aftermath of the 2016 US presidential election, arguing that it exposes the way in which liberal narratives of progress have failed to address the deeply embedded structural evil within American society. She argues that this political moment provides an opportunity for liberals to engage in a critical self-examination with respect to their complicity in these structures by embracing a form of "utopian praxis."Ryan Darr's essay considers the intersection of structural evil and individual responsibility, arguing, on the one hand, for a distinction between sin and moral wrongdoing and, on the other, for an approach to both concepts that is social in form. Esther Reed's essay, meanwhile, offers an analysis of responsibility in light of the question of structural evil, using the theology of Dietrich Bonhoeffer to aid in understanding the connection between individual responsibility and distant harm.David Cloutier continues the examination of the tension between individual agency and structural evil in his critique of the "neo-Franciscan" and "Junian" approaches to issues of violence and racism, arguing that a "critical realist" approach to structural evil provides greater resources for Christian ethics.Elizabeth Sweeny Block offers a different approach to the question in her consideration of the role of conscience in grappling with crises on a global scale, such as climate change and the Zika virus. She contrasts the "reflexive conscience" predominant in Christian ethics with a model of "engaged conscience," which may provide a better approach to large-scale structural evil and its consequences.Stewart Clem uses Thomas Aquinas's conception of virtue to understand the problems inherent in striving for moral clarity in a "post-truth" context. In [End Page vii] light of Harry Frankfurt's philosophical analysis of the concept of "bullshit," he argues that Christian ethics needs to develop a way of speaking about truth as a virtue in order to respond to the structural problem of truth indifference in contemporary political discourse.Looking at the problem from a different perspective, Christopher Jones and Conor Kelly examine the sin of sloth from a structural point of view. Critiquing individualist conceptions of the idea, they make the case for retrieving the classical definition of sloth as a vice against charity and consider how sloth can be overcome through a reinvigoration of forms of civic virtue.Another dimension of structural evil is considered by Ryan Newson in his examination of the role that Confederate monuments play in the American South. For many, they stand as a symbol of the glorification of evil that should be removed, but Newson suggests that there may be reasons to keep at least some of these monuments as reminders of the failure of justice and the judgment of God.Wonchul Shin and Elizabeth Bounds consider these questions from the perspective of how "ordinary" experiences of moral harm need to be analyzed as dimensions of structural evil, and they call for an examination of structural responsibility and the ethics of repair as a means of addressing these questions.Finally, Willa Swenson-Lengyel looks at the connection between structural evil and environmental ethics, arguing that the "moral paralysis" often experienced in light of the ecological crisis exposes certain forms of privilege that need to be addressed from the perspective of Christian ethics. In many ways, she argues, privileged inaction can be a manifestation of "works righteousness" that can be addressed through a Lutheran conception of the doctrine of justification.________This year the JSCE is retiring the demographic survey that has been used since 2008 and adopting a new demographic survey. With the transition comes an apt time for reflection on what the data from the last nine years show.The first piece of data to... (shrink)

"When John Dewey died in 1952, he was memorialized as America's most famous philosopher, revered by liberal educators and deplored by conservatives, but universally acknowledged as his country's intellectual voice. Many things conspired to give Dewey an extraordinary intellectual eminence: He was immensely long-lived and immensely prolific; he died in his ninety-third year, and his intellectual productivity hardly slackened until his eighties." "Professor Alan Ryan offers new insights into Dewey's many achievements, his character, and the era in which his (...) scholarship had a remarkable impact. He investigates the question of what an American audience wanted from a public philosopher - from an intellectual figure whose credentials came from his academic standing as a philosopher, but whose audience was much wider than an academic one." "Ryan argues that Dewey's "religious" outlook illuminates his politics much more vividly than it does the politics of religion as ordinarily conceived. He examines how Dewey fit into the American radical tradition, how he was and was not like his transatlantic contemporaries, why he could for so long practice a form of philosophical inquiry that became unfashionable in England after 1914 at the latest."--BOOK JACKET. (shrink)

Many have argued that early visual processing is encapsulated from the influence of higher-level goals, expectations, and knowledge of the world. Here we confront the main arguments offered in support of such a view, showing that they are unpersuasive. We also present evidence of top–down influences on early vision, emphasizing data from cognitive neuroscience. Our conclusion is that encapsulation is not a defining feature of visual processing. But we take this conclusion to be quite modest in scope, readily incorporated into (...) mainstream vision science. (shrink)

This paper proposes a reevaluation of assessment methods in philosophy higher education, advocating for a shift away from traditional written assessments towards oral evaluation. Drawing attention to the rising ethical concerns surrounding large language models (LLMs), we argue that a renewed focus on oral skills within philosophical pedagogy is both imperative and underexplored. This paper offers a case for redirecting attention to the neglected realm of oral evaluation, asserting that it holds significant promise for fostering students with some of our (...) traditional academic values that we want to maintain. We identify implications of this shift in emphasis which situates our discipline to contribute positively to solving some of the most pressing socio-political issues. Additionally, our proposal aims to demonstrate how philosophy can solidify its relevancy to the twenty-first century student and academy more broadly. (shrink)

In this essay, I discuss the philosophical significance of three features of the Phaedrus’s dramatic scenery: the myth of Boreas, the two trees Socrates singles out upon arriving at the grove, and the grove itself. I argue that attention to these three features of the dramatic scenery helps us better understand the Phaedrus’s account of erōs.

While strike action has been common since the industrial revolution, it often invokes a passionate and polarising response, from the strikers themselves, from employers, governments and the general public. Support or lack thereof from health workers and the general public is an important consideration in the justification of strike action. This systematic review sought to examine the impact of strike action on patient and clinician attitudes, specifically to explore (1) patient and health worker support for strike action and (2) the (...) predictors for supporting strike action and the reasons given for engaging in strike action. A systematic scoping review was employed to identify all relevant literature, followed by a textual narrative synthesis. A total of 34 studies met inclusion criteria. Support for strike action was largely context‐dependent. A range of factors impact support for strike action; broader cultural and structural factors, such as unionisation and general acceptance of strike action; systemic factors, such as the nature of the healthcare system, including infrastructure and work conditions; the strike itself and a range of individual factors, the most notable of which was being a student or in an early career stage. There were also some surprising results, for example, during doctors strike, nurses were provided with the opportunity to expand their role, which led to greater professional autonomy and job satisfaction. (shrink)

Recent global events demonstrate that analytical frameworks to aid professionals in healthcare ethics must consider the pervasive role of social structures in the emergence of bioethical issues. To address this, the authors propose a new sociologically informed approach to healthcare ethics that they term “social bioethics.” Their approach is animated by the interpretive social sciences to highlight how social structures operate vis-à-vis the everyday practices and moral reasoning of individuals, a phenomenon known as social discourse. As an exemplar, the authors (...) use social bioethics to reframe common ethical issues in psychiatric services and discuss potential implications. Lastly, the authors discuss how social bioethics illuminates the ways healthcare ethics consultants in both policy and clinical decision-making participate in and shape broader social, political, and economic systems, which then cyclically informs the design and delivery of healthcare. (shrink)

Resistance is a concept understudied in the context of health and healthcare. This is in part because visible forms of social protest are sometimes understood as incongruent with professional identity, leading healthcare workers to separate their visible actions from their working life. Resistance takes many forms, however, and focusing exclusively on the visible means more subtle forms of everyday resistance are likely to be missed. The overarching aim of this study was to explore how resistance was enacted within the workplace (...) amongst a sample of twelve healthcare workers, based in the United Kingdom; exploring the forms that such action took and how this intersected with health and healthcare. In depth-interviews were conducted and results were analysed utilizing Lilja’s framework ( 2022 ). Our findings suggest that resistance took a number of forms, from more direct confrontational acts, to those which sought to avoid power or which sought to create alternative or prefigurative practices or norms. These findings speak to the complexities, ambiguities, and contradictions of resistance, as carried out by healthcare workers in the workplace. While many acts had clear political motives, with issues like climate change in mind for example, participants also described how the act of providing care itself could be an act of resistance. While saying something about our participants, this also said something about the healthcare systems in which they worked. These findings also raise a range of normative issues. Perhaps needless to say, there appears to be substantial scope to expand and interrogate our findings and apply the idea of resistance to health and healthcare. (shrink)

Over the last two decades, a growing philosophical literature has subjected virtue ethics to empirical evaluation. Drawing on results in social psychology, a number of critics have argued that virtue ethics depends upon false presuppositions about the cross‐situational consistency of psychological traits. Alasdair MacIntyre’s After Virtue has been a prime target for the situationist critics. This essay assesses the situationist critique of MacIntyre’s account of virtue. It argues that MacIntyre’s social teleological account of virtue is not what his situationist critics (...) take it to be. Virtues, for MacIntyre, are not reducible to psychological traits. They are qualities of one’s socially constituted character, and their intelligibility as virtues derives from their role in the narrative of one’s life. Recognizing this both clarifies and complicates debates about the implication of situationist social psychology for virtue ethics. It also grants a new significance to MacIntyre’s attention to the socio‐historical context of virtue, a significance that should be especially interesting to religious ethicists. (shrink)

"Fénelon is arguably the most neglected of all the major philosophers of early modernity. His political masterwork was the most-read book in eighteenth-century France after the Bible, yet to now we have lacked a single interpretive monograph in English devoted specifically to his thought. This monograph aims to correct this by providing the first such book-length study. In focusing specifically on Fénelon's political thought, it has three primary aims. The first is to provide a reconstruction of Fénelon's political ideas accessible (...) to those who might be encountering Fénelon directly or at length for the first time. The second is to demonstrate the connections between Fénelon's political thought and several other fields to which he made significant and long-recognized contributions, including not only philosophy and political science but also economics, education, literature, theology, and spirituality. Third, the book aims to cut several new edges in our extant understanding and appreciation of Fénelon's political thought and its significance. On this front, it specifically argues that Fénelon is better understood as a moderate and modern thinker rather than as a radical or reactionary, and that Fénelon deserves to be seen not merely as a political thinker but as a political philosopher. Finally, The Political Philosophy of Fénelon argues for Fénelon's relevance to our political world today. Fénelon was a nuanced and insightful diagnostician of ills from egocentrism and social atomism to authoritarianism and imperialism, and our understanding of these phenomena so familiar to us today can benefit from attending to his insights"--. (shrink)

Healthcare organisations are hierarchical; almost all are organised around the ranking of individuals by authority or status, whether this be based on profession, expertise, gender or ethnicity. Hierarchy is important for several reasons; it shapes the delivery of care, what is prioritised and who receives care. It also has an impact on healthcare workers and how they work and communicate together in organisations. The purpose of this scoping review is to explore the qualitative evidence related to hierarchy in healthcare organisations (...) defined broadly, to address gaps in macro‐level healthcare organisational research, specifically focusing on the (1) impact of hierarchy for healthcare workers and (2) how hierarchy is negotiated, sustained and challenged in healthcare organisations. After a search and screening, 32 papers were included in this review. The findings of this review detail the wide‐reaching impacts that hierarchy has on healthcare delivery and health workers. The majority of studies spoke to hierarchy's impact on speaking up, that is, how it shaped communication between staff with differential status: not only what was said, but how it had an impact on what was acceptable to say, by whom and at what time. Hierarchy was also noted to have substantial personal costs, impacting on the well‐being of those in less powerful positions. These findings also provide insight into the complex ways in which hierarchy was negotiated, challenged and reproduced. Studies not only detailed the way in which hierarchy was navigated day to day but also spoke to the reasons as to why hierarchy is often entrenched and difficult to shift. A number of studies spoke to the impact that hierarchy had in sustaining gender and ethnic inequalities, maintaining historically discriminatory practices. Importantly, hierarchy should not be reduced to differences between or within the professions in localised contexts but should be considered at a broad organisational level. (shrink)

Healthcare strikes have been a remarkably common and varied phenomenon. Strikes have taken a number of forms, lasting from days to months, involving a range of different staff and impacting a range of healthcare systems, structured and resourced vastly differently. While there has been much debate about strike action, this appears to have done little to resolve the often polarising debate that surrounds such action. Building on the existing normative literature and a recent synthesis of the empirical literature, this paper (...) will present a deliberative framework to assess the justifiability of strike action. I will first review the empirical literature that explores the impact of strike action, on patient outcomes and healthcare delivery. I will then discuss the debates that have occurred in this area, including an existing deliberative framework proposed by Selemogo (2014). I will argue that this framework is overly restrictive in that it could lead us to find otherwise justified strike action, unjust. I will then propose a framework that remedies these shortcomings. The framework outlines two broad conditions that should be met if strike action is to be justified. It then goes on to outline two deliberative, interrelated questions that should be used to assess whether strike action meets these conditions. For the purposes of this framework, healthcare strike action is justified when 1) it makes demands or raises grievances about some form of injustice, unfairness or threat to health and when 2) the risks in striking are proportionate to its demands or grievances. These two conditions should be considered in light of two further questions, namely, the 3) social and political context of the strike and 4) the characteristics of the strike. I will offer some further reflections on the application of this framework and its shortcomings. (shrink)

In her paper “Human Flourishing and Technology Affordances”, Avigail Ferdman argues that our descriptions and analyses of the relationship between digital technology, and the capacities approach to human flourishing, can be enriched by building ‘affordances’ into those descriptions and analyses. This commentary article serves as a supplement to Ferdman’s paper. Here I argue that, in building affordances into the capacities approach, Ferdman has developed the foundations of a method by which perfectionist ethics can be built into action-theoretic accounts of technical (...) function. However, this is possible only if she is willing to expand the ambit of her theory beyond digital technologies and into technology more generally. (shrink)

In this article, I will argue that the delivery of healthcare could be an act of resistance, that is, day‐to‐day, routine and perhaps mundane acts, undertaken in the course of the delivery of health services, which for many could also be considered otherwise routine care. I first consider how resistance has been conceptualised. How we understand resistance will determine if we believe healthcare could be conceptualised this way. I will show how resistance has been applied to day‐to‐day struggles elsewhere and (...) argue that it can clearly encompass open, collective dissent and more subtle, day‐to‐day action that does not necessarily make clear political demands. I go on to introduce some examples, where the delivery of health services could be conceptualised as resistance. While I advocate for a broad understanding of resistance, clearly not every act could be considered resistance; I will consider some points of tension and contention in utilising resistance to describe the delivery of health services, in particular discussing the issue of intent and opposition as they relate to resistance. Finally, while I hope that I make a convincing case, one final issue remains, namely, why turn to resistance at all, when many of the examples that I provide could be labelled using concepts that are more widely utilised. I will offer some general reflections on this point, speaking to the benefits and potential of resistance. (shrink)

In this paper we apply the popular Best System Account of laws to typical eternal worlds – both classical eternal worlds and eternal worlds of the kind posited by popular contemporary cosmological theories. We show that, according to the Best System Account, such worlds will have no laws that meaningfully constrain boundary conditions. It’s generally thought that lawful constraints on boundary conditions are required to avoid skeptical arguments. Thus the lack of such laws given the Best System Account may seem (...) like a severe problem for the view. We show, however, that at eternal worlds, lawful constraints on boundary conditions do little to help fend off skeptical worries. So with respect to handling these skeptical worries, the proponent of the Best System Account is no worse off than their competitors. (shrink)

In this essay, I argue that we have a non-inferential way of knowing particular explanations of our own actions and attitudes. I begin by explicating and evaluating Nisbett and Wilson’s influential argument to the contrary. I argue that Nisbett and Wilson’s claim that we arrive at such explanations of our own actions and attitudes by inference is not adequately supported by their findings because they overlook an important alternative explanation of those findings. I explicate and defend such an alternative explanation (...) of how we can know such explanations in a non-inferential way, drawing on recent work in the philosophy of self-knowledge. (shrink)

In ‘Rational Persuasion as Paternalism', George Tsai argues that providing another person with reasons or evidence can be a morally objectionable form of paternalism. I believe Tsai’s thesis is importantly correct, denying the widely accepted identification of rational persuasion with respectful treatment. In this comment, I disagree about what is centrally wrong with objectionable rational persuasion. Contrary to Tsai, objectionable rational persuasion is not wrong because it undermines the value of an agent’s life. It is wrong because it is contrary (...) to an agent’s will. (shrink)

What sort of thing is the mind? And how can such a thing at the same time - belong to the natural world, - represent the world, - give rise to our subjective experience, - and ground human knowledge? Content, Consciousness and Perception is an edited collection, comprising eleven new contributions to the philosophy of mind, written by some of the most promising young philosophers in the UK and Ireland. The book is arranged into three parts. Part I, Concepts and (...) Mental Content, which begins with an attack by Hans-Johann Glock on the representational theory of mind, addresses the nature of mental representation. Part II, Consciousness and the Metaphysics of Mind, concerns the prospects for a naturalistic metaphysics of the conscious mind. Finally, Part III, entitled Perception, pursues the project of giving a satisfactory philosophical account of perceptual experience. The book begins with an introductory essay by the editors, which provides an overview of the state of contemporary philosophy of mind, locating the articles to follow within that context. The individual chapters of Content, Consciousness and Perception are professional contributions to their respective areas, of interest to any philosopher of mind. The volume as a whole is ideal for non-specialists and students interested in getting to grips with the state of the art in contemporary philosophy of mind. -/- Praise for the book: 'If you want to know what the next but one generation of philosophers of mind are thinking about now, *Content, Consciousness and Perception * is a terrific place to look. This wide-ranging international collection is relevant to psychologists and cognitive scientists as well as philosophers.' Tim Williamson Wykeham Professor of Logic at Oxford University. (shrink)

When a symbol is a marker of a primary bearer of value and, secondarily, a bearer of value itself, then it has symbolic value. Philosophers have long been suspicious of symbolic values, often regarding them as illusory or irrelevant. I suggest that arguments against symbolic values either overgeneralize or else require premises that can only be supported if the normative significance of some symbolic considerations is presupposed. Humans need symbols to represent identity facts to themselves and others. Symbolic values thereby (...) contribute to individuals’ control over their own agency. (shrink)

The Covid-19 Pandemic manifests the important role of moral leadership in managing a crisis. In the light of the big disruptions to both public life and private enterprise, the need for an ethics of virtue becomes apparent. Most governments usually look into the consequences to the economy but disregard the meaningful role of moral character in making sound judgment. This article is an attempt to look into local experiences and values in contrast to institutional approaches in the West when it (...) comes to the response to the Covid-19 public health emergency in the Philippines and elsewhere. (shrink)

Ralph Waldo Emerson is often seen as the early American prophet of autonomy. This essay suggests a perhaps surprising fellow traveler in this prophetic call: Joseph Smith. Smith opposed religious creeds for the same reason that Emerson denounced them, namely that creeds represent a threat to the autonomy of a person's beliefs. Smith and Emerson also forward similar defenses of individual autonomy in action. Furthermore, they encounter a shared problem: how can autonomy be possible in a society where other individuals (...) hold some kind of authority? I propose that each thinker resolves this tension through an insight with a Kantian echo. A suitably qualified version of authority can sometimes count as an expression of, rather than hindrance to, autonomy. I describe the overlap in Emerson and Smith as a “frontier” version of Kantianism. They favor determining one's own beliefs and actions in a way that looks forward to an open future of possibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.2 (2001) 265-279 [Access article in PDF] The Physiological Sublime: Burke's Critique of Reason Vanessa L. Ryan The eighteenth-century discussion of the sublime is primarily concerned not with works of art but with how a particular experience of being moved impacts the self. The discussion of the sublime most fully explores the question of how we make sense of our experience: "Why (...) and how does this object move me?" Focusing on the perceiving subject, most critics cast the British discussion of the sublime as reflecting a gradual shift towards a Kantian focus not on the object judged, but on the judging mind. Certainly, eighteenth-century thinkers move away from understanding the sublime as a set of qualities that are presumed to be internal to a given object, and shift their attention to the mental effects of those objects. Yet the increasing interest in the perceiving subject in eighteenth-century British thought should not be understood as necessarily anticipating a Kantian perspective. In his classic work on the sublime Samuel H. Monk claims that this aspect of the British debate provides a preliminary discussion of the Kantian "autonomy of the subject" and that it constitutes a movement towards the "subjectivism of Kant." 1 This reading of British aesthetics exclusively in [End Page 265] terms of a preparation for the Kantian description of the subject obscures the differences between the British and the German traditions. It thereby fails to accommodate the reluctance of British thinkers to give up the social and ethical when faced with the sublime: instead of explaining the commonality of the aesthetic experience by positing a "disinterested" and "autonomous" subject, thinkers such as Adam Smith, John Dennis, and Edmund Burke subordinate the freedom of the individual subject in an attempt to reconcile the aesthetic affect with moral conduct.The teleological and Kantian understanding of British eighteenth-century aesthetic theory is largely the result of the central position that has been given to its most famous theorist, Edmund Burke. Although Burke's conception of the sublime differs in some points markedly from that of his British contemporaries, his treatment of the sublime in the Philosophical Enquiry (1757) has come to represent eighteenth-century British thought, and as such it is routinely compared to Kant's analytic of the sublime. Yet at the point where the British tradition seems to come closest to the Kantian, namely, in the writings of Burke, it also most clearly marks its distance from it. Burke is in some ways the least Kantian of eighteenth-century British thinkers. Whereas Kant holds that the sublime allows us to intuit our rational capacity, Burke's physiological version of the sublime involves a critique of reason. The sublime for Burke is a question not of the subject's increasing self-awareness but of the subject's sense of limitation and of the ultimate value of that experience within a social and ethical context.One of the most intransigent problems in distinguishing the strains of thought on the sublime is that the relationship between the object and its sublime effect--between the object taken to arouse heightened response and the affective quality of such a response--is so variously conceived. The sublime experience is seen as leading, on the one hand, to an overpowering of the self and, on the other hand, to an intense self-presence and exaltation, sometimes even to self-transcendence. The central question is thus not to what extent the sublime is located in the subject, but in what way the experience of the sublime affects the perceiving subject: Does the sublime enlarge us, or diminish us? 2 Does the sublime annihilate our sense of self, or does it affirm and heighten our sense of identity? These two opposing views of the effect of the sublime on the self can be seen in the contrast between Kant and Longinus, whose theories exerted an enormous influence in Britain, especially on Burke. Whereas Longinus emphasizes that the sublime overpowers and dominates the self, Kant holds that the feeling of... (shrink)

We point out a simple but hitherto ignored link between the theoryof updates, the theory of counterfactuals, and classical modal logic: update is a classicalexistential modality, counterfactual is a classical universalmodality, and the accessibility relations corresponding to these modalities are inverses. The Ramsey Rule (often thought esoteric) is simply an axiomatisation of this inverse relationship. We use this fact to translate between rules for updates andrules for counterfactuals. Thus, Katsuno and Mendelzons postulatesU1--U8 are translated into counterfactual rules C1--C8(Table VII), and (...) many of the familiar counterfactual rulesare translated into rules for updates (Table VIII). Ourconclusions are summarised in Table V. (shrink)

Volume 25, Issue 2, February 2025, Page 85-87.

How common are corporate codes of ethics in the UK and especially among Britain's most admired companies? The author is Wicklander Professor of Professional Ethics at DePaul University, Chicago, and current President of the American Society for Business Ethics.

Many of the most pressing moral problems that face our world are structural problems. Problems of this nature present difficulties for Christian ethicists because structural features tend to undermine conditions for the attribution of individual moral responsibility. This essay proposes an approach to this problem that reconciles a social account of sin with individual moral responsibility. Two key moves drive this proposal. First, I argue for a sharper distinction between sin and moral wrongdoing than is common. Second, I argue that (...) both sin and individual moral responsibility ought to be understood socially. This proposal addresses deep conceptual problems and points practical efforts in a new direction. (shrink)

Mind &Language, Volume 34, Issue 5, Page 667-680, November 2019.

Motivating this article is an interest in how postphenomenological technical relations participate in aesthetic experiences. Introducing aesthetic experience into our analyses of technical relations allows us to better tease apart the distinction between our relationship with the artefact, and how we experience that relationship. However, the sublime poses a unique set of complications for postphenomenologists. Thanks to the overwhelming qualities of the sublime, it is unclear where sublimity fits within the Ihdean relational taxonomy—or indeed, if it can at all, given (...) that sublime experience would in principle overwhelm and dissolve the extant relation. This article resolves this apparent tension, and offers an accounts of how sublime experience is able to be reconciled with Ihdean postphenomenology. (shrink)

Drawing on his extensive classroom experience and linguistic expertise, Paul Ryan offers a commentary that is both rich in detail and—in contrast to earlier, more austere commentaries on the Phaedrus—fully engaging. Line by line, he explains subtle points of language, explicates difficulties of syntax, and brings out nuances of tone and meaning that students might not otherwise notice or understand.

The merit system is based on a person’s ability to achieve. The concept of merit hence rejects a process that awards any particular entitlement explicitly based on disability. Brian Barry says that under the merit principle, people can compete for positions or advantage. This paper argues that the idea of merit, as explained by Barry, is unjust. Iris Marion Young points out that a person with cognitive disability faces a different situation compared to other people. Under normal circumstances, persons can (...) have skills that enable them to do things with ease, something that is not readily available to individuals with autism or Asperger’s syndrome. The problem is also exacerbated by policies that do not recognize the diverse needs of individuals with impairment. In this regard, practical ethics demands that a law or national policy must ensure a level playing field for everyone. (shrink)

Central to the social membership model of animal rights is the claim that relations with nonhuman animals should be reorganized such that domesticated animals are recognized as members of our shared societies. Though some elements of the membership model remain contested, the core of the membership model is that domesticated animals have a claim on, and a direct entitlement to, the benefits of cooperative relations. For many political theorists, however, distributive justice considerations apply only to a certain kind of cooperative (...) relationship. The community of justice recipients is thought to be limited by what Brian Berkey calls the Contribution/Capacity Basis of Entitlement. Accordingly, justice considerations apply to a scheme of cooperation and a conception of justice “entail[s] direct entitlements only for those who are contributors, or, alternatively, those who at least possess the capacities that are necessary to be capable of contributing to such a scheme”. This thesis – referred to as ‘contributionism’ – has typically been utilized to exclude nonhuman animals from justice considerations. The paper argues that contributionism is not fundamentally at odds with justice for domesticated animals, and conversely that contributionism remains a useful conceptual tool for explaining resource sharing with these nonhuman animals. (shrink)

Discourses of ‘internationalisation’ of the curriculum of Western universities often describe the philosophies and paradigms of ‘Western’ and ‘Eastern’ scholarship in binary terms, such as ‘deep/surface’, ‘adversarial/harmonious’, and ‘independent/dependent’. In practice, such dichotomies can be misleading. They do not take account of the complexities and diversity of philosophies of education within and between their educational systems. The respective perceived virtues of each system are often extolled uncritically or appropriated for contemporary economic, political or social agendas. Critical thinking, deep learning, lifelong (...) and lifewide learning are heralded as the outcomes of Western education but these concepts are often under‐theorised or lack agreed meanings. Equally fuzzy concepts such as ‘Asian values’ or ‘Confucian education’ are eulogised as keys to successful teaching and learning when Asia prospers economically. They are also used to explain perceived undesirable behaviour such as plagiarism and uncritical thinking when Asian economies do not do so well. We argue that in general, educationists should be aware of the differences and complexities within cultures before they examine and compare between cultures. This paper uses the Confucian‐Western dichotomy as a case study to show how attributing particular unanalysed concepts to whole systems of cultural practice leads to misunderstandings and bad teaching practice. (shrink)

All three corporate governance systems in North America are currently embroiled in fundamental transformations. Most of Mexico’s corporations are run by a small group of controlling shareholders and operate in an economic system rife with corruption. Recent political reforms and a desire to tap global equity markets have heightened their interest in improving corporate governance structures. United States corporations face a dispersed ownership base that has tended toward inattentiveness, allowing such infamous scandals as Enron to rock the global investing community. (...) A backlash against the ensuing, restrictive Sarbanes-Oxley legislation is now underway. Like Mexico’s, Canada’s major corporations are led by a handful of controlling shareholders, but corruption is uncommon. New corporate governance guidelines are under debate, and the Ontario Securities Commission is wresting control from the Toronto Stock Exchange. Although these three corporate governance systems vary in terms of ownership dispersion, level of corruption, and legislative intervention, they currently share a common focus on fundamental reform. (shrink)