In his contribution to Cheryl Misak's New Pragmatists volume, David Bakhurst considers the "prospect of a fruitful alliance between [ethical] particularism and pragmatism." 1 In an attempt to show that members of the two camps can "profit from critical engagement with each other's works" (124), he considers how pragmatists might help resolve three outstanding problems for ethical particularists. Unfortunately, his generosity outpaces his imagination, and he does not really find a great deal that pragmatists can contribute. So Bakhurst's potential alliance (...) ends up being a case of convergent evolution. He finds that he and his fellow particularists now occupy positions—positions against, among other .. (shrink)

This paper explores attitudes regarding tax evasion and the relationship between personal moral philosophy and such attitudes in a weak tax environment. The results confirm the multidimensionality of tax evasion attitudes. Idealism was negatively related to self-interest tax evasion attitudes while relativism was positively related to such attitudes. Idealism was also positively related to tax evasion attitudes stemming from concerns about the justice of the tax system. Idealists in a weak tax environment seemingly go through a (...) cognitive reframing process where they recognize that the tax system is unfair, and accordingly tax evasion is a way to serve a different moral absolute, that is of equity, rather than another different moral absolute, which is fulfilling obligations to governments. The results are also explained in light of the suggested low moral intensity of tax evasion among respondents. Policy implications are presented. (shrink)

ABSTRACT The paper examines J. Glover's 1970 account of the evasion of responsibility. Attention is focused on the Eichmann case and Glover's contention that moral condemnation of Eichmann depends on the view that there is a duty to submit one's actions to moral criticism. Two uses of the word ‘moral’ are distinguished (one use for moral commitment, the other for logical diagnosis) and it is argued that Glover's thesis is accordingly ambiguous. It is contended that Glover must either abandon (...) his stipulative account of the concept of morality or accept the objectivity of moral judgements or modify his unqualified thesis that everybody ought to submit his conduct to moral criticism. An account of problems of evading responsibility involves us, it is maintained, in an area of moral philosophy, the Dialectic of Morals, where knock‐down arguments are sparse. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Social Evasion and Aristocratic Manners in Cicero’s De OratoreJon HallThe importance of Cicero’s De oratore as a source for Roman aristocratic manners has long been recognized. In particular, the participants in the dialogue have often been regarded as providing a model of the sophisticated ideal of humanitas and its associated qualities. 1 The aim of the present paper is likewise to examine Cicero’s portrayal of Roman manners, but (...) from a rather different point of view. The traditional emphasis on humanitas has one important shortcoming: it encourages us to view the characters as idealized, and consequently rather remote from the social realities of Cicero’s day. In what follows, I would like to suggest that De oratore, despite the element of idealization that is undeniably present, also depicts many of the practical problems of everyday aristocratic interaction with which Cicero himself was well acquainted. And, moreover, that in his depiction of these problems, Cicero successfully captures the real flavor of Roman manners. Such an approach to the work helps to shed light both on the intricacies of Roman behavior and on Cicero’s artistic achievement in the dialogue.The method adopted in the following discussion is a simple but hopefully enlightening one. We shall begin with Cicero’s portrayal of social manners in several scenes from De oratore itself, and then move on to consider how these fictional episodes compare with certain real-life situations that come to light in his correspondence. The similarities that arise will demonstrate that his literary portrayal in the dialogue is much more than an idealized fiction.The Theme of Evasion in De OratoreThe main focus of our discussion is the theme of evasion that runs throughout the first two books of De oratore. On repeated occasions L. Crassus is depicted as trying to sidestep the suggestion that he take part in a disputatio on the subject of oratory. The more his guests at Tusculum [End Page 95] urge him to speak, the more determinedly, it seems, he tries to evade the obligation. Indeed, there are some nine conversational exchanges where such attempts at evasion arise. On several occasions in Book 1 Scaevola, Sulpicius and Cotta have to cajole him to make some contribution (1.96–107, 1.133–34, 1.160–65, 1.205–7), while in Book 2 Antonius and Catulus repeatedly attempt the same task (2.13–27, 2.121–28, 2.233–34, 2.350–51, 2.361–67). 2This theme reveals much about Roman attitudes to the evasion and imposition of social obligations. The central place in Roman life of such obligations (or officia) has of course been much discussed, but surprisingly little has been said about how they were invoked or avoided. 3 The issue at stake in De oratore is hardly one of high ethical importance. Nevertheless, it involves complex social expectations. The great advantage of De oratore over non-dramatic treatises such as De officiis is that its depiction of Roman aristocrats in conversation offers direct evidence for the strategies that such men developed in order to ease the tensions that inevitably arise in social interaction.Before we explore this aspect of the theme, however, it is important to note that Cicero has several reasons for portraying Crassus as reluctant to take part in the discussion. One aim, as the most recent commentators astutely note, is to counteract the conventional Roman suspicion of philosophical debate. 4 Since such discourses were regarded as typically Greek, Crassus’ reluctance is intended to distinguish him from the more loquacious, tongue-wagging Greekling. There is a certain sleight of hand in all this, of course. Cicero ultimately intends for Crassus to embark in Book 3 upon an extensive and sophisticated analysis of oratorical style, including an emphatic plea for a synthesis of oratory and philosophy. But the character’s initial resistance goes some way to disarming the cultural prejudices of the Roman reader. In what seems to have been the Latin language’s first literary dialogue, Cicero wants to [End Page 96] suggest that Roman aristocrats do not engage in earnest theoretical discussion in the same way as the Greeks. 5Crassus’ evasion also functions as... (shrink)

What I call the Doxastic Puzzle, is the impression that while each of these claims seems true, at least one of them must be false: (a) Claims of the form ‘S ought to have doxastic attitude D towards p at t’ are sometimes true at t, (b) If Φ-ing at t is not within S’s effective control at t, then it is false, at t, that ‘S ought to Φ at t’, (c) For all S, p, and t, having doxastic (...) attitude D towards p at t is not within S’s effective control at t. All three natural replies to the puzzle have been pursued. Some have claimed that doxastic attitudes like believing that p are, in fact, within our effective control, or sufficiently so. Others have claimed that doxastic ought-claims, strictly speaking, are always false. And some have denied that effective control is required for the adequacy of doxastic ought-claims in general. I here pursue and examine a different strategy. In the first part of this paper, I argue that these claims are not only each true but actually not in tension with each other in the first place. Instead of attempting to dispel the puzzle, this solution proposes to evade it instead: to solve it by properly understanding, and by thereby accepting without contradiction, all of its constitutive claims. In the second part of the paper, I argue that the evasive strategy forces us to re-think our understanding of the place of normative reasons in epistemology. More exactly, it seems to come at the cost of one central way of thinking about our reasons for having doxastic attitudes, one where such reasons are good-standing exemplars of normative reasons in general. The evasive strategy, that is, threatens to lead us very quickly to a deflationary picture of epistemic normativity: it rescues normative talk, but sacrifices normative substance. I conclude by explaining why I think this is more consequential than some have made it out to be, and by suggesting that these consequences are welcome nonetheless. (shrink)

The European Union is making increased efforts to find simpler and more effective ways to function adequately in the eyes of its citizens by using ‘soft law’ instruments such as recommendations. Although they have no legally binding force, recommendations have practical and legal effects occurring partly due to their normative content in which a course of action is prescribed and further supported by arguments intended to persuade the addressees of a political position. Although recommendations function as persuasive instruments due to (...) their argumentation, the characteristics of argumentation and how it is employed to convince the addressee to comply with certain measures have not been investigated at all. The main goal of the paper is to explain how arguments are used by the European Commission when recommending Member States to follow a new course of action. First, we will unravel the justificatory reasons employed by the Commission in order to make Member States comply with new measures and we will show how these reasons are combined into an argumentative pattern : 1–23, 2016; J Argum Context 6: 3–26, 2017). This pattern basically prescribes a course of action to Member States, which is further supported by arguments in which the necessity and advantages of following the proposed course of action are justified. Second, we will explain how and why the way in which the arguments are combined in this complex pattern could be potentially persuasive for the Member States despite the legally non-binding character of recommendations. We will show that the European Commission tries to persuade the Member States to take new measures by evading the burden of proof imposed by the legislative framework. At a more specific level of analysis, we will delve into the implicit premises in the argumentation, which enable us to identify cases of evasion of the burden of proof due to the Commission’s use of implicit starting points which might not be accepted by the Member States. (shrink)

This investigation is a conversation-analytic study of Mexican Spanish news interviews. It focuses on the question-answer adjacency pair in which interviewees are questioned, directly or indirectly, by the interviewers about the legality of their wealth in light of corruption allegations. The questions examined display strategies to generate news: content questions elicit a contrast; statement formulated questions followed by a request for confirmation give the opportunity to accept or deny the allegations, in contrast to statements which create a confrontational context. Non-type-conforming (...) answers evade answering and type-conforming answers contain resistance elements. The IE minimize the allegations by repairing and providing a downgraded version, or use other resources to suggest that their activities are of common order, hence not newsworthy. The IE display evasion by addressing only certain elements of the question and counter the allegations by casting doubt on the professionalism of the IR. (shrink)

The artwork from Bruno Bettelheim's Empty Fortress supplies a model of resistance to depiction. Little Joey, an autistic patient whose identity was likely forged, is a political agent despite evading representation. By doing so, he contests for authorship of "autistic identity" decades before the neurodiversity movement began.

In the fight against racism, philosophy has to interrogate caste in its own histories and current decolonial consensus. Caste has been evading its interrogation as the oldest race theory and racist practice, which continue to oppress the lower-caste peoples who constitute the majority population of the Indian subcontinent. Caste and race are species of the hypophysics of man, which consecrates scaled intrinsic value in human nature through the notion of “being born as” by “being born to.” They are analogues (...) in having the same denigrate-dominate function of exploiting by including as born inferior. However, caste and race are also homologues since the hypophysics of caste has been at the origins of the hypophysics of race from at least the eighteenth century, culminating in the “Aryan doctrine” of the Nazis, now being revived. Caste was the empirical, conceptual, and textual resource for Europeans as it showed that large groups could be dominated as well as excluded through the self-designated superiority, supplied by the Brahminical texts, of the oppressing group. Rather than a colonial construct, caste is the oldest racism, which in colonial times devised new calypsologies—ways to mask itself against rising anticaste thought and politics. Postcolonial and subaltern theories disguise caste’s racism as “religion,” “culture,” and subaltern subjectivity, while some sociologists have denigrated Dalit scholarship as unacademic and emotional. The homologies of caste are still dangerously regnant today. (shrink)

In Three Essays on the Theory of Sexuality, Freud rejects the notion of a biologically determined connection of instinct to object, a position which helps him avoid the designation of all variations from heterosexuality as either “degenerate” or “pathological.” However, the gender roles and relations commonly attributed to heterosexuality are already implicit in his understanding of sexual instinct and aim. Consequently, even variations from the normal sexual object and aim exemplify, on his interpretation, the clichéd hierarchical opposition of femininity and (...) masculinity. Freud’s theory of sexuality thus implies that the erotic bond is inevitably one of domination, and that the only possible human relation is one of subject to object, activity to passivity, whole to part, and owner to property. My primary intention in this paper is to explore, in Freud’s analysis of fetishism, traces of an alternate possibility to oppositional hierarchical gender roles and the negative forms of social relation that rely upon them. While Freud---in keeping with common opinion---characterizes sexual fetishism as a distinctly masculine phenomenon, the text also supports a more interesting interpretation: that the non-pathological fetishist evades the construction of gender in terms of sexual roles and that, consequently, fetishism can serve as a critique of Freud’s masculine model of sexual instinct and relation. (shrink)

The motivation to comply or not to comply is considerably influenced by beliefs, attitudes, and social representations of taxpayers. These subjective conceptualizations and evaluations are often not objective or true, but they determine how citizens construct their subjective reality. Attitudes, judgments, and behavior intentions eventually shape people’s behavior which is often more affected by what they think than by what actually is. We first explain what social representations are, how they are related to individual attitudes, and to what extent both (...) social representations and attitudes shape behavior according to the existing psychological literature. In the following section we present three of our own studies on taxpayers’ social representations of taxes and their attitudes towards tax evasion and tax avoidance. These empirical studies identify relevant differences in attitudes between different occupation groups: Self-employed entrepreneurs express less favorable views on taxes and the tax authorities and as a result feel more restricted and hindered in their work, while employed workers focus stronger on the exchange function between tax payments and the resulting provision of public goods. Despite the differences, in all occupation groups tax evasion is not perceived as a severe crime and tax evaders are even judged quite positively and as more intelligent than the typical tax payer. The most recent study suggests that tax evasion might not be evaluated as positive anymore as in earlier studies, but instead tax avoidance seems to be morally accepted and taxpayers engaging in tax avoidance are judged more positive than the typical taxpayer. (shrink)

From the first days of conscription, physicians have declared their opposition to unjust wars by using their good offices to aid draft evaders.

In this study, we reconcile conflicting findings from the extant literature on the impact of tax system parameters on tax noncompliance. We argue that social norms play a role of heuristics facilitating tax payers’ response to the instrumental incentives posed by the systemic parameters, such as tax rate and penalties for evasion, and thus moderate the effect of those parameters on willingness to evade taxes. Relying on a unique survey experiment conducted in fourteen countries of Central-Eastern Europe, we demonstrate (...) two types of a conditioning effect of norms. First, the impact of tax rates on respondents’ propensity for tax evasion is moderated by the perceived norms of the society at large. In particular, an increasing tax rate lowers the probability of evasion as long as one views “most others” as honest taxpayers, which highlights the importance of equitability concerns for tax compliance decisions. In contrast, the impact of punishment is moderated by the perceived norms of one’s immediate reference group. Strong subjective compliance norms tend to effectively replace penalties as a mechanism discouraging tax evasion, suggesting that the deterrent effect of a penalty can be entirely suppressed when subjective norms are strong. These findings have important implications for the understanding of tax compliance decisions under different formal and informal regimes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE LOVE WHICH LOVE'S KNOWLEDGE KNOWS NOT: NUSSBAUM'S EVASION OF CHRISTIANITY L. GREGORY JONES Loyola College Baltimore, Maryland WITH THE PUBLICATION in 1986 of The Fragilty of Goodness, Martha Nussbaum established herelf as a central figure on the intellectual stage.1 The book is elegantly written and eloquently argued, one of those rare books whose depth of insight is coupled with an ease of expression. Equally at home in (...) the scholarship of both classical antiquity and contemporary philosophy, The Fragility of Goodness stimulated conversations and arguments among a wide range of scholars. At the same time, however, there were hints that Nussbaum's philosophical insights and classical acumen did not extend to a knowledge of Christian texts, much less a willingness to engage with them. For example, in a note to the Introduction of the book, Nussbaum observes : When we do not try to see [the Greeks] through the lens of Christian beliefs we can not only see them more truly; we can also see how true they are to us-that is, to a continuous historical tradition of human ethical experience that has not been either displaced or altered by the supremacy of Christian (and Kantian) teaching. (FG, p. 15) As such a quotation indicates, Nussbaum vastly oversimplifies 1 Martha C. Nussbaum, The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy (Cambridge: Cambridge University Press, 1986). 554 pp., $19.95pb. Further citations to this work will be made parenthetically in the text with the abbreviation FG. 323 324 L. GREGORY JONES Christian theology and/or Christian teaching, not only in relation to " the Greeks " but also about such questions as vulnerability, tragedy, and friendship. That this is the case becomes more explicit in her recent book Love's Knowledge, a collection of essays about the relationship between philosophy and literature.2 Here it becomes clear that Nussbaum's project attempts to retrieve an Aristotelian ethics that would displace not only Kantian or Utilitarian ethics but also Christian ethics. But whereas Nussbaum explicitly criticizes Kantian and Utilitarian positions on both methodological and substantive grounds, she evades engagement with Christian thought. In order to understand how and why this is the case, it is necessary first to explicate in greater detail her Aristotelian position as it develops in The Fragility of Goodness and then Love's Knowledge. In The Fragility of Goodness Nussbaum addresses three central issues : ( 1) the role in " the human good life " of activities and relationships that are, in their nature, especially vulnerable to reversal; (2) the relationship among such components as friendship, love, and political activity in a good life; and (3) the relationship between self-sufficiency and the more ungovernable parts of the human being's internal makeup (see FG, pp. 6-7). Nussbaum proceeds to explore these issues through analyses of diverse Greek tragedies as well as some of the central texts of both Plato and Aristotle. Her approach, she indicates in that book, is Aristotelian; she thinks that Aristotle's central question, "How should a human being live?", should be the central question that frames any ethical inquiry-as opposed, say, to the questions put by Kant or Mill that focus on what one should do. Moreover, she contends that an Aristotelian approach engages the intuitions and beliefs of an interlocutor or reader in a " reflective dialogue " with a 2 Martha C. Nussbaum, Love's Knowledge: Essays on Philosophy and Literature (New York: Oxford University Press, 1990), 432 pp., $42.50. Further citations to this work will be made parenthetically in the text with the abbreviation LK. NUSSBAUM'S EVASION OF CHRISTIANITY 325 series of complex ethical conceptions presented for exploration (FG, p. 10). But it is not only her approach that is Aristotelian; so also is the substance of her ethical position. Nussbaum prefers a commitment to the complexities of particularity (which she considers characteristic of the tragedians and Aristotle) to the quest for self-sufficiency (a nuanced version of which she finds in Plato). Likewise, she describes Aristotle and the tragedians as appreciative of the ethical, and indeed rational, significance of the emotions and prefers this to Plato's ostensible rationalism. Thus Nussbaum's perspective in The... (shrink)

We review the argument that latent image formation is a measurement in which the state vector collapses, requiring an enhanced noise parameter in objective reduction models. Tentative observation of a residual noise at this level, plus several experimental bounds, imply that the noise must be colored, and hence frame dependent and non-relativistic. Thus a relativistic objective reduction model, even if achievable in principle, would be incompatible with experiment; the best one can do is the non-relativistic CSL model. This negative conclusion (...) has a positive aspect, in that the non-relativistic CSL reduction model evades the argument leading to the Conway–Kochen “Free Will Theorem”. (shrink)

In his review of Eddie Glaude's Exodus! “Politics, Racial Solidarity, Exodus!” Robert Gooding-Williams argues that, despite sympathizing with Glaude's conception of racial solidarity, he finds that “Glaude's approach to racial solidarity is not pragmatic enough, precisely because the myth of the essential black subject still haunts it, its claims to the contrary notwithstanding.” This article challenges Gooding-Williams's reading of Exodus!, demonstrating that despite his grasp of Glaude's conceptual map, he misses precisely what is at stake for Glaude's pragmatic notion of (...) racial solidarity. Understanding what is at stake for Glaude's conception of racial solidarity, one sees how the subtlety of his pragmatism actually resists any lingering essentialism. However, this article concludes by showing that despite Glaude's evasion of Gooding-Williams's charge, it is his emphasis on the Deweyan language of “problem solving” that courts the criticism in the first place. To circumvent the potential for misunderstanding, this article emphasizes a “negotiation of social practices” as an alternative to Glaude's emphasis on the language of “problem solving activity.”. (shrink)

We conduct an empirical study on the determinants of the psychological costs of tax evasion, also known as tax morale. As a preliminary step, we build a model of tax evasion including non-monetary considerations, show the relationship between tax compliance and tax morale. In the empirical analysis of tax morale we find, using a binomial logit model, that the justification of tax evasion can be explained by the presence of grievance in absolute terms (those who feel that (...) taxes are too high, those who feel that public funds are wasted, and those who accept underground economic activities); and grievances in relative terms (the suspected level of others’ tax evasion). The sense of duty and the level of solidarity are also relevant factors, but to a lesser extent. (shrink)

“Self-deception” usually occurs when a false belief would be more rewarding than an objective belief in the short run, but less rewarding in the long run. Given hyperbolic discounting of delayed events, people will be motivated in their long-range interest to create self-enforcing rules for testing reality, and in their long-range interest to evade these rules. Self-deception, then, resembles interpersonal deception in being an evasion of rules, but differs in being a product of intertemporal conflict.

Feminist ethics -- Necessity and the evasion of responsibility -- Relational personhood and the violence of war -- Intention matters -- From evading to expanding responsibility -- Taking responsibility for harmdoing in war -- Just war and just peace.

Kalle Pihlainen’s book reworks seven essays published over the last dozen years. Pihlainen’s Preface and Hayden White’s Foreword articulate a cri de cœur. Both fear that something important has been missed. White’s Foreword somewhat cryptically characterizes Pihlainen’s book as “metacritical,” and locates Pihlainen in the role of being a “serious reader” for the community of theorists of history. What does it mean to be a “serious” reader? White never says. But following White’s hint, Pihlainen can be read as updating Marx’s (...) conception of the task of unmasking sources of alienation by focusing on the reasons for the estrangement of histories from a wider audience. For him, “the core case is that the ‘historical’ nature of history itself needs to be acknowledged”. It remains unacknowledged so long as the source of meaning in history continues to be displaced. For even those who emphasize narrative form tend to talk as if meanings were imposed by some factor other than human intervention, as if form magically imbues content with significance. But this is one more symptom, if such is needed, of collective bad faith, a denial that only people make meaning. By taking disembodied literary forms as repositories of significance, responsibility for meaning is once again deflected or deferred. In this key regard, Pihlainen’s claim to place “decided emphasis on its [historical theory’s] ethical-political momentum” signals that the issues he intends to foreground are not epistemological or discursive. Pihlainen rightly suspects that all the talk of “narrativism” and “discourse” serves only to evade confronting the truly difficult moral and political challenges that writing represents. His various chapters identify these evasions and the challenges that remain. (shrink)

’Socratic irony’ is often understood in modern scholarship, for instance by Gregory Vlastos, as having a rather favourable sense. It is understood as implying something different from what one says and doing so part of a programme of moral education that consisted in challenging the intellectual powers of his interlocutors. However, this sense of eironeia is not found in Plato or in Aristotle in the texts where he discusses Socratic irony. The term ’irony’ occurs in those texts in a consistently (...) negative sense, associated with contemptuous or arrogant treatment of others . In Aristotle’s Nicomachean Ethics, ’Socratic irony’ may appear to have a more favourable sense; but close attention to the relevant passages, taken in the context of Aristotle’s ethical framework, shows that it signifies a kind of wilful disdain of convention, and is no more favourably understood than the other extreme of alazoneia. If we go back to the Platonic uses of the term, for instance, Thrasymachus in Republic 337a or Callicles in Gorgias 489e, we find again a negative connotation. Here, the relevant sense is that of evading one’s share in the discussion by pretending to have no answer to the questions one poses. In fact, ’evasion’ is, probably, what eironeia, means, understood as a deliberate tactic to get the better of one’s opponents. The more favourable sense of ’Socratic irony’ is, thus, a modern invention, partly based on the more positive usage of the term in Latin, in Cicero and Quintilian. (shrink)

Abstract:In this article I stage an encounter between Adriana Cavarero's account of uniqueness and Hortense Spillers's account of the flesh. Doing so is valuable for two reasons: First, it forces Cavarero's thought to consider not only the exclusion of women from the Western tradition, but also the anti-Blackness foundational to this tradition. This both expands and contorts Cavarero's thought, affirming her key claims while also altering them in the process. Second, reading Cavarero and Spillers together allows me to explore the (...) way forms of life that evade representation can be known. Both uniqueness and the flesh are evasive of representation; by reading them together—supplementing Cavarero's consideration of the embodied character of uniqueness with Spillers's distinction between body and flesh—I develop an account of apprehension that emphasizes touch as a way of knowing apart from representation. Apprehension takes seriously the ambivalence in Spillers's account of the flesh, whereby it is both revealed through violence as well as through practices of care, which, as Saidiya Hartman has made clear, are often in a proximate relation in the ongoing legacies of transatlantic slavery. (shrink)

In this paper, we study on the ways the Intergovernmental Panel on Climate Change communicates scientific knowledge on climate change to policymakers in the Summary for Policymakers of the Fifth Assessment Report ; the most recent Assessment Report issued by the IPCC. We investigate implicit argumentation with a special focus on the ways the summary may direct the orientation of the discourse towards the evasion of climate action while appearing to be pro-action on the surface. The results of a (...) systematic analysis of polyphonic constructions in the language of the text indicate that implicit argumentation represents climate action inevitably subordinate to economic goals. In a number of constructions, the discourse reconstructs pro-economic-growth-based frames in contrast to prioritising environmental values when encouraging political action in the context of climate change. Through such language use, the discourses mediated by an institution of such high societal importance and authority as the IPCC arguably have a considerable impact in maintaining conservative climate policies and delaying, even hindering, a transition into a carbon-neutral society. Thus, we conclude that even the most authoritative climate-science-policy institutions should reconsider their use of linguistic representations in terms of implicit argumentation in their communication in order to encourage climate action in a more straightforward manner. As long as the most authoritative actors in science-policy discourse on climate change continue to reinforce cognitive frames evading urgent action to mitigate climate change, it is questionable whether we can expect the policymakers to have the courage to take ambitious action even if the figures in the natural-scientific evidence sections of the reports were demonstrating clear worsening trends. (shrink)

My project is to explain why the question ‘How does it feel to be a white problem?’ cannot be answered in the fluttering grammar of white talk. The whiteness of white talk lies not only in its having emerged from white mouths, but also in its evasiveness—in its attempt to suppress fear and anxiety, and its consequential [if unintended] reinscription and legitimation of racist oppression. I White talk is designed, indeed scripted, for the purposes of evading, rejecting, and remaining (...) ignorant about the injustices that flow from whiteness and its attendant privileges. I want to suggest a new point of entry—a way to flip the script, so to speak. -/- I begin with some observations about the basic advantages and disadvantages of using white talk as a route into the white problem. My account develops an expanded version of Alice MacIntyre’s definition of white talk that is attentive to the racialized bodily scripts that accompany white talk. I argue that white talk persists because it has an enduring and powerful moral, ontological, and epistemic pay off for white folks. I explore each payoff with an eye towards clarifying how white talk functions to maintain the illusion that we are invulnerable beings. Next, I pause to reply to the popular objection that this particular critique of white talk silences white people in conversations on race. If we cannot address the question ‘how does it feel to be a white problem’ in the fluttering grammar of white talk, then how shall we begin? In closing, I suggest that we might reduce fluttering by replacing white talk with a discourse of vulnerability, where vulnerability is defined not as weakness, but as a condition for potential. I offer some brief guidelines for how we might start this conversation. (shrink)

This paper focusses on two prima facie independent assumptions of a – broadly – “Heideggerian” approach to moods: One concerning an apparent methodological impact of moods for a fundamental-ontological enterprise and one concerning a presumed human tendency towards Verfallenheit or inauthenticity. It shows that the liaison of those two assumptions challenges theoretical claims according to which subjects are simply assailed by moods and passive with respect to being in a mood. To do so, it follows Heidegger’s reflections on the methodological (...) impact of moods before turning to Heidegger’s considerations about the fundamental disclosure of what he calls the “burden of existence” in anxiety, a burden which – according to Heidegger – we tend to evade most of the time. This paper suggests that the “evasive” character of this tendency is linked to Heidegger’s claim that anxiety latently structures being-in-the-world and that Heidegger’s brief allusion to a difference between the fact of attuned disclosure and conceding to a mood and to that which it discloses is his attempt to hint at what this ‘latency’ of anxiety might amount to. The focus, then, turns to Sartre, who not only shares Heidegger’s two assumptions but also emphasizes that if one wishes to make sense of such a structuring of life by a latent mood, a theory of moods should be saddled with a theory of la mauvaise foi, or self-deception in the broad sense. (shrink)

McTaggart distinguished two conceptions of time: the A-series, according to which events are either past, present or future; and the B-series, according to which events are merely earlier or later than other events. Elsewhere, I have argued that these two views, ostensibly about the nature of time, need to be reinterpreted as two views about the nature of the universe. According to the so-called A-theory, the universe is three dimensional, with a past and future; according to the B-theory, the universe (...) is four dimensional. Given special relativity (SR), we are obliged, it seems, to accept (a modified version of) the B-series, four dimensional view, and reject the A-series, three dimensional view, because SR denies that there is a privileged, instantaneous cosmic "now" which seems to be required by the A-theory. Whether this is correct or not, it is important to remember that the fundamental problem, here, is not "What does SR imply?", but rather "What is the best guess about the ultimate nature of the universe in the light of current theoretical knowledge in physics?". In order to know how to answer this question, we need to have some inkling as to how the correct theory of quantum gravity incorporates quantum theory, probability and time. This is, at present, an entirely open question. String theory, or M-theory, seems to evade the issue, and other approaches to quantum gravity seem equally evasive. However, if probabilism is a fundamental feature of ultimate physical reality, then it may well be that the A-theory, or rather a closely related doctrine I call “objectism”, is built into the ultimate constitution of things. (shrink)

This article offers a response to Michael J. Monahan's engagement with and criticism of Grant Silva's article “Racism as Self-Love.” So as to demonstrate how Monahan's idea of “ur-contempt” fits alongside the author's project and supplements his attempt to challenge the variety of forms of moral obfuscation employed by white nationalists and other racists today, this response begins with an overview of the central critique of moral responsibility for racism that Silva's work offers. At stake is the attempt, by unabashed (...) white supremacist and others, to bank on historical acts of racial oppression and reap the benefits of elevated social status while evading responsibility for that past. The goal in this project is thus to demonstrate the entanglement of interpersonal and structural forms of racism while also describing how racism unfolds in the present in order to challenge the types of moral evasion for racism that Monahan and Silva are concerned with. (shrink)

This paper argues that Sinophobia and its relationship to American imperialism can be understood through Jean-Paul Sartre’s analysis of anti-Semitism, which is characterized by an evasive attitude. Under this attitude, the bivalent values of good and evil are pre-existing ontological properties such that the agent promotes the good insofar as she destroys evil. This evasive attitude can also be seen in the economy of the American empire. Revenue for the which exists through undermining the economies of non-pliant states, selling weapons (...) and a disaster-capitalist industry that profits from the chaos that is created. The idea that the states to be imperialized are bivalent others both motivates and justifies this behavior whereby the agent evades self-critique and the need to cultivate her own value. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PHILOSOPHY AND STYLE: WITTGENSTEIN AND RUSSELL by John Hughes Was there ever a great philosopher who was not also a distinctive stylist, whose modes of elucidation or comprehension were not inseparable from wholly individual ways of writing? If it is true that this is a fact often noted by commentators or philosophers, it is also true that its implications are somewhat neglected. A study of a philosopher 's characteristic (...) uses of language can suggest a great deal about the relationships between thought and personality—between what is said or written, and how or why. The aim of what follows is briefly to compare Wittgenstein and Russell in these terms, to suggest something of how a study of this kind can deepen our understanding of the personal sources and contexts of philosophy. Russell's daughter Katherine once wrote of her father that although he was "a passionate believer in liberty and equality" he was, in practice, incapable of "fraternity," an aristocrat "who had been taught to think himselfsuperior."1 Such paradoxes and blind spots are, ofcourse, often noted in men of vision and principle, and it would be invidious to lay too uncharitable an emphasis on these words. However, the comment does indicate a track of vision fundamentally characteristic of Russell. In intellectual terms he was capable of imposing upon phenomena of the most diverse kinds a synoptic perspective of supreme sweep and rigor which, nevertheless, coexists with all sorts of necessary simplifi332 John Hughes333 cation, even evasiveness. As an aspect ofthis his prose can come to seem both satisfied in its own superior lucidity, and tendentious. An obvious, if perhaps slighdy unfair, example of the personal aspect of this is a passage from the beginning of the Autobiography: "Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither... over a deep ocean of anguish, reaching to the very verge of despair...."2 The self-esteem which sustains and is sustained by this prose lacks relation to words, reader, and world. The vocabulary, sentiments, and syntax of this sentence assume an impossible grandeur which merely encloses Russell within his own expansive sense of his destiny. The comparisons here are worth pursuing. Russell depends on a congenial sense of an historic philosophical mission, and is adept at conveying his sense of this to the reader. However, he remains unreflective about the implications or nature of the process, and this may excite orirritate us depending on how we react to thewriter's assumption of our acquiescence in his own estimation of himself. The later Wittgenstein, in contrast, is far more suspicious of the way philosophy can be compromised by self-satisfaction: "A beautiful garment that is transformed (coagulates, as it were) into worms and serpents if its wearer looks smugly at himself in the mirror...."3 As has been implied, for Wittgenstein philosophy, in one aspect, was an attempt to authenticate self-presentation, as it was also an attempt to evade "the edifice of... pride."4 The unremitting grappling with words reveals the man to the reader, while the exacting inner focus and process ofthe philosophy exclude any composed consciousness of self. What of Russell's writing on other topics? Here is an example picked more or less at random from On Education: But that is not the real issue; the real issue is: should we, in education, aim at filling the mind with knowledge which has direct practical utility, or should we try to give our pupils mental possessions which are good on their own account? It is useful to know that there are twelve inches in a foot, and three feet in a yard, but this knowledge has no intrinsic value; to those who live where the metric system is in use it is utterly worthless. To appreciate Hamlet, on the other hand, will not be much use in practical life, except in those rare cases where a man is called upon to kill his uncle; but it gives a man a mental possession which he would be soriy to be without, and makes... (shrink)

Author: Konstańczak Stefan Title: EXISTENTIAL MEANING OF SUFFERING IN AXIOLOGY OF WŁADYSŁAW TATARKIEWICZ (Egzystencjalne znaczenie cierpienia w aksjologii Władysława Tatarkiewicza) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 629-642 Keywords: WŁADYSŁAW TATARKIEWICZ, ETHICS, SUFFERING, HAPPINESS, INJUSTICE, MORAL COMPENSATION, MINIMIZING OF SUFFERING, HAPPINESS Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The problem of human suffering was not the subject of a separate publication by Władysław Tatarkiewicz. However, such theme matter appeared in a few (...) of his important publications, including his post-doctoral thesis “On inexorability of the good”, after-war publication “On happiness” and a small treatise “Ethical bases of revindication and compensation” justifying Polish claims for reparations after the warfare. Tatarkiewicz made a distinction between physical and spiritual suffering, but each one was always considered as a bad thing. War experience changed his attitude in this matter and therefore he admitted that it is impossible to eliminate suffering from human life and hence he claimed that one can experience happiness even in spite of some negative sensations. Age is not an obstacle to feel it either. However, he pointed out that undeserved suffering justifiably demands a compensation and the lack of it or evasion from redressing the wrong are immoral. One cannot evade a duty of minimizing of suffering because even personal suffering cannot be the reason of drawing back from moral duties fulfillment. (shrink)

Cancer cells exploit mechanisms to evade immune detection triggered by aberrant self‐nucleic acids (NA). PARP7, a key player in this immune evasion strategy, has emerged as a potential target for cancer therapy. PARP7 inhibitors reactivate NA sensing, resulting in type I interferon (IFN) signaling, programmed cell death, anti‐tumor immunity, and tumor regression. Cancer cells with elevated IFN‐stimulated gene (ISG) scores, representing a viral mimicry‐primed state, are particularly sensitive to PARP7 inhibition. This review focuses on the endogenous sources of NA (...) in cancer and the potential to exploit elevated aberrant self‐NA in cancer therapy. We describe strategies to increase cytoplamic NA levels, including targeting epigenetic control, DNA damage response, and mitochondrial function. We also discuss targeting RNA processing pathways, such as splicing and RNA editing, to enhance the immunostimulatory potential of existing NA. Combining PARP7 inhibitors with NA elevating strategies may improve cancer immunotherapy, especially for tumors with high ISG scores. (shrink)

The issue how to reduce of tax evasion is widely discussed in the literature. A public authority may affect the behavior of taxpayers, not only through economic factors, but also by strengthen fiscal discipline. In this process especially role play such issues as tax morale, tax mentality and perceived tax justice. The purpose of the study was to identify groups of taxpayers with similar attitudes towards taxes and similar tax behaviors. Cluster analysis elicited four types of tax payers: Intrinsic (...) Tax Payer, External Tax Payer, Intrinsic Tax Evader, External Tax Evader. In the study the most common were the first two types of taxpayers. Elicited types correspond with motivational tax postures identified by Braithwaite and Torgler. The conclusions sum up the key issues discussed, policy implications and the limitation of the analysis. (shrink)

The pursuit of economic opportunity has frequently put transnational manufacturing enterprises in the spotlight, accused of contributing to, if not causing, economic hardship, social deprivation, unsustainable growth, labour exploitation, resource plundering and ecological degradation in home and host countries. A substantial part of international trade now consists of intra-firm sales, or commercial transactions between units of the same business corporation, within or beyond the national borders of the parent company. Known as transfer pricing and viewed as a legitimate business opportunity (...) by transnational corporations, it is often used to misrepresent financial success and evade taxation. This has recently instigated many fiscal agencies and governments to take more draconian measures than ever before to protect national financial interests. However, while the fiscal legality of transfer pricing practices is now carefully scrutinized, the heightened interest in its tax aspects has neglected the considerable ethical issues it entails. Unethical transfer pricing behaviour consumes scarce resources, causes costs but does not create value. This paper identifies and discusses some of these ethical issues and assesses their implications for the internalisation of trade, the design of transfer pricing systems, and international tax rules. Opportunities for future research are also outlined. (shrink)

This paper argues that bullshit is a practical resource for self-deceiving individuals, or those who merely prefer to avoid self-examination, insofar as it is able to provide a mask for poor doxastic hygiene. While self-deception and bullshit are distinct phenomena, and bullshit does not cause self-deception, bullshit disrupts the capacity to interrogate the motivational biasses that fuel deception. The communicative misdirection engaged in by ordinary social bullshitters is applied reflexively by the self-deceiver to distort, evade, and obfuscate the self-deceiver's self-accounting. (...) This discussion presupposes a broadly narrative approach to self-awareness and discusses how a motivated susceptibility to bullshit offers an explanation how our reports about ourselves can be frequently at odds with reality, and suggests that a complacency about rational validation of belief outside of self-certainty, i.e., the prevalence of bullshit, is even more of a threat than Frankfurt thought it to be. (shrink)

Beginning with an exemplary case study, this paper diagnoses and analyses some important strategies of evasion and factors of hindrance that are met in the teaching of medical ethics to undergraduate medical students. Some of these inhibitions are inherent to ethical theories; others are connected with the nature of medicine or cultural trends. It is argued that in order to avoid an attitude of evasion in medical ethics teaching, a philosophical theory of emotions is needed that is able (...) to clarify on a conceptual level the ethical importance of emotions. An approach is proposed with the help of the emotion theory Martha Nussbaum works out in her book Upheavals of thought. The paper ends with some practical recommendations. (shrink)

Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the (...) author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West... may well be the pre-eminent African American intellectual of our generation."—The Nation "_The American Evasion of Philosophy_ is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty.... What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor. (shrink)

'IRS' is our term for the logical empiricist idea that the best way to understand the epistemic bearing of observational evidence on scientific theories is to model it in terms of Inferential Relations among Sentences representing the evidence, and sentences representing hypotheses the evidence is used to evaluate. Developing ideas from our earlier work, including 'Saving the Phenomena'(Phil Review 97, 1988, p.303-52 )we argue that the bearing of observational evidence on theory depends upon causal connections and error characteristics of the (...) processes by which data is produced and used to detect features of phenomena. Neither of these depends upon, or is greatly illuminated by a consideration of, formal relations among observation and theoretical sentences or propositions. By taking causal structures and error characteristics, you too can evade the IRS. In doing so, you can gain insight into Hempel’s raven paradox, theory loading, and other issues from the standard philosophical literature on confirmation theory. (shrink)

In 1944, Martin Crowe, a Catholic priest, wrote a doctoral dissertation titled The Moral Obligation of Paying Just Taxes. His dissertation summarized and analyzed 500 years of theological and philosophical debate on this topic, much of which took place in Latin. Since Crowe’s dissertation, not much has been written on the topic of tax evasion from an ethical perspective, with a few exceptions. In 1998 and 1999, a few articles were published on the ethics of tax evasion in (...) the Journal of Accounting, Ethics & Public Policy. An edited book on this topic was published in 1998. The present paper summarizes, updates and expands on Crowe’s work and the other more recent work that has been published on this topic. Three basic views on the ethics of tax evasion have emerged over the centuries. This article presents and critiques those three views and raises some questions about points that have not yet been explored in the literature. (shrink)

We show that the evasion number $\mathfrak {e}$ can be added to Cichoń’s maximum with a distinct value. More specifically, it is consistent that $\aleph _1<\operatorname {\mathrm {add}}(\mathcal {N})<\operatorname {\mathrm {cov}}(\mathcal {N})<\mathfrak {b}<\mathfrak {e}<\operatorname {\mathrm {non}}(\mathcal {M})<\operatorname {\mathrm {cov}}(\mathcal {M})<\mathfrak {d}<\operatorname {\mathrm {non}}(\mathcal {N})<\operatorname {\mathrm {cof}}(\mathcal {N})<2^{\aleph _0}$ holds.

" Le besoin d'évasion écrit Emmanuel Lévinas, nous conduit au cœur de la philosophie. Il nous permet de renouveler l'antique problème de l'être en tant qu'être... " C'est dore que, dans ce texte, il choisit - à la faveur d'un thème fortement heideggerien - d'aller à la rencontre des questions qui, toujours, ont guidé sa quête : le besoin d'évasion n'est-il pas le propre d'un être fini? N'aspire-t-il pas à franchir les limites de l'être plutôt qu'à le fuir? Et pourquoi (...) l'être aurait-il besoin de sortir de soi? Sur tous ces points, la méditation d'Emmanuel Lévinas s'affirme ici souveraine et féconde. A s'y engager, tout lecteur se rapprochera de la vérité de son destin au cœur d'une modernité tragique et opaque. (shrink)

COVID-19 has posed a serious threat to more than 200 countries, causing over one million deaths worldwide and leading to lockdowns that are unprecedented in modern times. Give...

Der Aufsatz bietet einen Einblick in die Möglichkeiten, Normen zu umgehen - einer Praxis mit, wie gezeigt wird, langer Tradition. Die dargestellten Methoden reichen von einer Beeinflussung des Wissens des Täters, über das Heranziehen "anderer", seien es Menschen oder Maschinen, um die gewünschte aber verbotene Handlung vorzunehmen, bis hin zu Änderungen in den Kausalverläufen. Der Grund für diese Umgehungsmöglichkeiten liegt im Formalismus deontologischer Systeme, die im Gegensatz zu utilitaristischen Positionen gerade nicht auf die Folgen einer Handlung abstellen.

A challenge for educators is how to teach in a “post-truth” world. Lies, fake news, and a gleeful disregard for facts – what I collectively term mis/information – all seem to undermine the very project of education. The pragmatism of Richard Rorty holds promise to address such issues. I first argue that Rorty’s philosophy of education is of limited use, whereas his broader thoughts on a philosophy without foundations are more relevant. I then suggest that a way forward is to (...) evade the fight against post-truth dynamics altogether. An insistence on rational objectivity and foundational truth are at the root of the challenges of mis/information. We can instead embrace uncertainty and doubt, shifting our educational goals to help students of diverse backgrounds avoid alienation and humiliation at the hands of schooling. Education can instead affirm the dignity of each student through an acculturation into inclusive, coherent narratives, replacing the self-defeating quest for finding the right truths with the more uplifting purpose of forging a common cultural commitment to reducing human suffering. (shrink)