Software piracy is a serious problem in the software industry. Software authors and publishing companies lose revenue when pirated software rather than legally purchased software is used. Policy developers are forced to invest time and money into restricting software piracy. Much of the published research literature focuses on software piracy by end-users. However, end-users are only able to copy software once the copy protection has been removed by a ‘cracker’. This research aims to explore why, if copy protection is so (...) difficult to remove, do crackers invest their skill and time in this activity instead of more lucrative and legal employment. This study develops a framework of neutralisation, justification and motivation and goes directly to the initial software crackers to determine what motivates their activities. The study first applies this framework in an anonymous online survey of crackers. The study then conducts cognitive interviews with eight crackers to explore and further validate the survey’s findings. The study finds the challenge of removing the copy protection from software as the strongest motivation for the actions of crackers. Desire for social participation, while found to be rewarding, was considered unnecessary for crackers to continue their actions. Higher social status was not a motivational factor but was a perceived by-product of cracking. The study also raises areas for future research. (shrink)

The Anticipatory and Consummatory Interpersonal Pleasure Scale is a psychometric instrument that has been used to indirectly measure social anhedonia in many cross-cultural contexts, such as in Western, European, Eastern, and Israeli samples. However, little is known about the psychometric properties of the ACIPS in Korean samples. The primary goal of this study was to validate the Korean version of the ACIPS among non-help-seeking individuals. The sample consisted of 307 adult individuals who had no current or prior psychiatric history. Participants (...) were administered the ACIPS, along with the Behavioral Inhibition and Behavioral Activation Scales and Beck Depression Inventory. We examined the association of the total ACIPS scores with the other measures. The ACIPS showed good internal consistency. We also explored the factor structure of the Korean translation of the ACIPS using principal component analysis with Promax rotation and Kaiser normalization. Factor analysis yielded a three-factor structure that accounted for 58.8% of the variance. The three-factor model included the following subdomains: interactions involving close relationships, casual interactions, and interactions involving family members. Total BAS and BIS scores were significantly associated with total ACIPS scores, while BDI scores were inversely associated with total ACIPS scores. The current research indicates that the Korean version of the ACIPS is a useful and valid scale. Future directions include using the Korean translation of the ACIPS to elucidate the varying degrees of hedonic capacity in psychiatric patients. (shrink)

For many years, researchers and practitioners have sought out meaningful indicators of sales performance. Yet, as the concept of performance has broadened, the understanding of what makes up a successful seller, has become far more complicated. The complexity of buyer–seller relationships has changed therefore as the definition of sales performance has expanded, cultivating a growing interest in ethical/unethical actions since they could potentially have impacts on sales performance. Given this environment, the purpose of this study is to explore the impact (...) of moral judgment on sales performance and sellers engaging in a customer-oriented selling approach. Specifically, by utilizing a sample of 345 business-to-business salespeople, this study examines the relationships between moral judgment, customer-oriented selling, and outcome and behavior based performance. Results, managerial implications, and opportunities for future research are provided. (shrink)

BackgroundYouth are increasingly aware of the negative effects of climate change on the planet and human health, but this knowledge can often come with significant affective responses, such as psychological distress, anger, or despair. Experiencing major “negative” emotions, like worry, guilt, and hopelessness in anticipation of climate change has been identified with the term eco-anxiety. Emerging literature focuses on adults' experience; however, little is known about the ways in which children and youth experience eco-anxiety.ObjectivesThe aim of this review was to: (...) identify the available evidence on the topic of eco-anxiety in children, clarify the mental health consequences brought by the awareness of climate change in this population, and identify knowledge gaps in the literature and considerations for future research.MethodsGiven that the research on the topic of eco-anxiety in children is limited, that there are very few randomized controlled trials, and that the goal is not to analyze individual studies in-depth, a scoping review was used. Keywords pertaining to the themes of eco-anxiety, climate change and children were used as search terms in five databases. Journal articles using qualitative and quantitative methods, as well as gray literature were examined by two independent reviewers. A descriptive-analytical method was used to chart the data that emerged from the literature. Eighteen articles were considered in the final analysis.ResultsEvidence confirms that children experience affective responses and eco-anxiety in reaction to then awareness of climate change. Mental health outcomes include depression, anxiety, and extreme emotions like sadness, anger, and fear. Youth from vulnerable communities, like indigenous communities, or those who have strong ties to the land are often identified as being emotionally impacted by climate change. The literature analyzed also describes how children and youth are coping with eco-anxiety, including maladaptive and adaptive responses. Preliminary considerations for parents, teachers and educators, mental health care providers, school systems, adults and people of power include adding age-appropriate climate education to the school curriculum, considering youth's emotions, and promoting healthy coping through empowerment. Important gaps exist in the definition of eco-anxiety in youth, as various characterizations of this emerging concept are found across articles. (shrink)

This paper considers the potentially important role played by non-verbal communication in constraining pragmatic processing. Attention is paid to claims about the role of emotion in memory encoding and recall, its role in the formulation of plans and goals, and the creation of a shared emotional sense through various interpersonal processes. It is argued that ignoring these factors can lead to pragmatic theories which overestimate the processing demands facing the conversationalist, and that this overestimation will be problematic for any systems (...) which seek to build on these theories in the future. (shrink)

Nietzsche's mature masterpiece, Beyond Good and Evil considers the origins and nature of Judeo-Christian morality; the end of philosophical dogmatism and beginning of perspectivism; the questionable virtues of science and scholarship; liberal democracy, nationalism, and women's emancipation. A superb and new translation by Marion Faber, this highly annotated edition is complemented by a lucid introduction by one of the most eminent of Nietzsche scholars, Robert C. Holub.

BackgroundThere is growing interest in the collection, storage and reuse of biological samples for future research. Storage and future use of biological samples raise ethical concerns and questions about approaches that safeguard the interests of participants. The situation is further complicated in Africa where there is a general lack of governing ethical frameworks that could guide the research community on appropriate approaches for sample storage and use. Furthermore, there is limited empirical data to guide development of such frameworks. (...) A qualitative study to address this gap was conducted with key stakeholders in Malawi to understand their experiences and perspectives regarding storage and usage of samples for future research.MethodsThis study conducted 13 in-depth interviews with ethics committee members, regulators and researchers, and five focus group discussions with community representatives and clinical trial participants in Malawi. Interviews and focus group discussions were audio-recorded, transcribed verbatim, and thematically analysed.ResultsOn the current regulatory guidelines that governs the collection, storage and reuse of samples in Malawi, participants highlighted their different understanding of it, with some indicating that it prohibited the reuse and sharing of samples, while others believed it permitted.Views on the informed consent model used in Malawi, some stakeholders expressed that the current model limited options for sample contributors regarding future use. Researchers supported storing samples for future use in order to maximize their value and reduce research costs. However, they expressed concern over the exportation of samples highlighting that it could lead to misuse and would not support the development of research capacity within Malawi. They recommended use of broad consent or tiered consent and establishment of biobanks to address these concerns.ConclusionsStudy findings highlighted the need for a review of the current regulatory guideline and the development of infrastructure to support the use of stored biological samples for future use among the research community in Malawi. At the moment, there are ethical and practical concerns arising from the collection, storage and secondary use of biological samples make it hard to reconcile scientific progress and the protection of participants. (shrink)

Scholars have advocated for the inclusion of metacognition in our understanding of the ethical decision making process and in support of moral learning. An instrument to measure metacognition as a domain-specific capacity related to ethical decision making is not found in the current literature. This research describes the development and validation of the 20-item Moral Metacognition Scale. Psychometric properties of the scale were assessed by exploration and confirmation of the factor structure, and the demonstration of convergent, discriminant, and predictive validity. (...) Moral metacognition, as measured by the MMS, was significantly correlated with ethical awareness and ethical judgment. Limitations of our research, suggestions for future exploration, and practical implications are discussed. (shrink)

What cognitive goods do children plausibly have a right to in an education? In attempting to answer this question, I begin with a puzzle centred around Feinberg’s observation that a denial of certain cognitive goods can violate a child’s right to an open future. I show that propositionalist, dispositionalist and objectualist characterisations of the kinds of cognitive goods children have a right to run in to problems. A promising alternative is then proposed and defended, one that (...) is inspired in the main by Wittgenstein’s ‘hinge’ epistemology as developed in his posthumous On Certainty. (shrink)

This superb new translation of Nietzsche's mature masterpiece, Beyond Good and Evil, offers the most comprehensively annotated text, complemented by a lucid introduction by one of the most eminent of Nietzsche scholars, Robert C. Holub.

This article explains Wittgenstein's distinction between good, bad, and vacuous modern music which he introduced in a diary entry from January 27, 1931. I situate Wittgenstein's discussion in the context of Oswald Spengler's ideas concerning the decline of Western culture, which informed Wittgenstein's philosophical progress during his middle period, and I argue that the music theory of Heinrich Schenker, and Wittgenstein's critique thereof, served as an immediate link between Spengler's cultural pessimism and Wittgenstein's threefold distinction. I conclude that Wittgenstein's distinction (...) between bad and vacuous modern music is analogous to Schenker's distinction between the compositional fallacies of the progressive and the reactionary composers of his time. Concomitantly, Wittgenstein's philosophically problematic notion of good modern music transcended the conceptual framework of both Schenker and Spengler. In this context, I examine Wittgenstein's remarks on Gustav Mahler as well as his remark on the music of the future as monophony, which, I conclude, should be understood ultimately as an ellipsis of his much later view of musical meaning and intelligibility. (shrink)

The recent pandemic and consequent lockdown had a substantial impact on mental health and optimism regarding the future. Previous research showed that levels of depression, anxiety, and stress had increased throughout the pandemic. Nonetheless, how individuals cope when faced with adversity may be associated with positive expectations regarding the future. A sample of 274 Portuguese workers with a mean age of 40.86 and work experience of 19.68 years met inclusion criteria and agreed to participate in the proposed study. (...) They represented a variety of working classes. We investigated the associations between depression, stress, anxiety, adaptive and maladaptive coping, and optimism while controlling for working experience, gender, and work type. We found that depression was related to lower levels of optimism. However, for participants scoring high on adaptive coping and anxiety, higher scores of optimism were reported. Gender, work type, and experience did not significantly influence the results. These results provide evidence through which positive mental health can be promoted after the pandemic. (shrink)

Recent studies have suggested that while both adults and children hold past-future hedonic preferences – preferring painful experiences to be in the past and pleasurable experiences to lie in the future – these preferences are abandoned when the quantity of pain or pleasure under consideration is greater in the past than in the future. We examined whether such preferences might be affected by the utility people assign to experiential memories, since the recollection of events can itself be (...) pleasurable or aversive, and we examined the developmental trajectory of the value that people assign to experiential memories of past painful experiences. Using a task in which we manipulated hypothetical memory loss in a series of brief vignettes, we found that for some adults, but not for children, the disutility attached to the recollection of painful past events outweighed the disutility of living through future painful events. Between middle childhood and adulthood, experiential memory appears to assume a more important role in determining the value that people assign to past experiences and in mitigating bias toward the future. (shrink)

Beyond Good and Evil is one of the most scathing and powerful critiques of philosophy, religion, science, politics and ethics ever written. In it, Nietzsche presents a set of problems, criticisms and philosophical challenges that continue both to inspire and to trouble contemporary thought. In addition, he offers his most subtle, detailed and sophisticated account of the virtues, ideas, and practices which will characterize philosophy and philosophers of the future. With his relentlessly energetic style and tirelessly probing manner, Nietzsche (...) embodies the type of thought he wants to foster, while defining its historical role and determining its agenda. This edition offers a new and readable translation, by Judith Norman, of one of the most influential texts in the history of philosophy, together with an introduction by Rolf-Peter Horstmann that sets it in its historical and philosophical context. (shrink)

How we live our lives depends on how we relate to our past, present and future. The article focusses on the relation to our future. The target of my critique is a “planning conception” that imagines the future as a realm that we can rationally plan and form in light of our ends. In the first section I present an outline of the planning conception, building on Bratman’s planning theory and Rawls’ idea of a life plan. The (...) second section highlights the attractions of the planning conception. I argue that this conception offers a prima facie intriguing view of the temporality of human life. It promises a life in which we can control the passage of time. The third section reveals severe limitations of the planning conception. I question the claim that plans are central to our self-understanding and to a good life. The planning conception tends to distort the temporality of human life with respect to past, present and future. Given this diagnosis, I sketch an alternative in the last section of the paper. I explore the temporal specifics of ways of understanding oneself as a person and argue that both the formation and the very form of these ‘ways of being’ do not follow the logic of planning. (shrink)

Magnuson, McMurray, Tanenhaus, and Aslin [Cogn. Sci. 27 (2003) 285] suggest that they have evidence of lexical feedback in speech perception, and that this evidence thus challenges the purely feedforward Merge model [Behav. Brain Sci. 23 (2000) 299]. This evidence is open to an alternative explanation, however, one which preserves the assumption in Merge that there is no lexical–prelexical feedback during on‐line speech processing. This explanation invokes the distinction between perceptual processing that occurs in the short term, as an utterance (...) is heard, and processing that occurs over the longer term, for perceptual learning. (shrink)

Immanuel Kant is the author of the project of “perpetual peace” as a concept for a global federation of states remaining in peaceful relations towards each other. According to the philosopher, in order for such a federation to be possible at some time in the future, individual states need to be institutions which respect their citizens’ right of self-determination. An additional necessary condition for the future implementation of “perpetual peace” is the appearance of at least one state with (...) a republican system of government. The German thinker saw that as the first step towards realising “perpetual peace”. According to Kant, “perpetual peace” is not only limited to the existence of a certain set of institutions, appropriate laws, or external relations among states and individual people. “Perpetual peace” chiefly demands that people internalise the following obligations: 1. peaceful conduct towards others; 2. hospitality; 3. fairness; 4. respect towards the self-determination of others; 5. self-sufficiency; 6. respecting the freedom of others; 7. refraining from actions which might raise distrust in others. Based on those requirements, the philosopher suggests that the fundamental condition for a future existence of “perpetual peace” is the proper moral education of people. (shrink)

Amid the rapid advancements of reproductive technologies, humanity stands at an ethical crossroads, facing newfound capacities to influence our genetic destinies. This article delves into these ethical intricacies through the prism of Bernard Lonergan’s Critical Realism and his articulation of the “Good”. As we trace the evolution from spontaneous “natural births” to calculated “chosen births”, we underscore the profound implications of our growing ability to sculpt genetic futures. While these capabilities promise unparalleled individual agency, Lonergan’s philosophical constructs prompt us to (...) transcend mere individualism. He urges a broader vision – one that encompasses the collective welfare of humanity and values the multi-dimensional intricacies of human existence beyond genetic determinism. By tapping into Lonergan’s reflections, this research challenges the reductionist leanings that may accompany genetic choices, advocating instead for decisions that resonate with collective enrichment and human flourishing. As we gaze into the horizon of what’s possible, we conclude that the marriage of ethics and technology requires a nuanced, community-centric approach. The article posits that the looming genetic revolution in reproduction, illuminated by Lonergan’s insights, beckons us towards choices that harmonize technological potential with the broader context of human well-being. (shrink)

Future-bias is preferring some lesser future good to a greater past good because it is in the future, or preferring some greater past pain to some lesser future pain because it is in the past. Most of us think that this bias is rational. I argue that no agents have future-biased preferences that are rationally evaluable—that is, evaluable as rational or irrational. Given certain plausible assumptions about rational evaluability, either we must find a new conception (...) of future-bias that avoids the difficulties I raise, or we must conclude that future-biased preferences are not subject to rational evaluation. (shrink)

Writing that emanates from universities is sometimes argued to be impenetrable for the general reader, thereby limiting its communicative value. A counterargument is that specialized subject matter...

Sarah Franklin’s Biological relatives: IVF, stem cells, and the future of kinship and Charis Thompson’s Good science: the ethical choreography of stem cell research, examine recently normalized biotechnologies. Franklin’s monograph extends her previous work on in vitro fertilization , deconstructing the success of a technology that, she argues, has grown “curiouser and curiouser” while taking hold in scientific and social life. IVF in its diverse aspects becomes a lens for scrutinizing our ambivalence about new technology, which Franklin articulates by (...) putting disparate literatures into conversation: feminist science studies, political economy, fine art, and more. Thompson’s Good science focuses more concretely on the first decade of human pluripotent stem cell research, tracing the field from the innovation of cultured human embryonic stem cells through Bush-era policy debates, to current acceptance of stem cell research as a part of the scientific and policy landscape. Th .. (shrink)

The argument between Jacques Maritain and Charles de Koninck over the primacy of the common good is well known. Yet, even though Mary Keys has carefully arbitrated this debate, it still remains problematic for Alasdair MacIntyre, particularly because of the role rights play in both Maritain and Catholic Social Thought. I examine Keys’ argument and, in addition, Deborah Wallace’s account of MacIntyre’s criticism of rights in Catholic social thought. I argue, in the end, that what Maritain, and in consequence Keys (...) and Wallace, miss about the common good is its relationship to practical reasoning, and that MacIntyre highlights both that relationship and the role of the common good in human dignity. (shrink)

It seems self-evident that people prefer painful experiences to be in the past and pleasurable experiences to lie in the future. Indeed, it has been claimed that, for hedonic goods, this preference is absolute (Sullivan, 2018). Yet very little is known about the extent to which people demonstrate explicit preferences regarding the temporal location of hedonic experiences, about the developmental trajectory of such preferences, and about whether such preferences are impervious to differences in the quantity of envisaged past (...) and future pain or pleasure. We find consistent evidence that, all else being equal, adults and children aged 7 and over prefer pleasure to lie in the future and pain in the past and believe that other people will too. They also predict that other people will be happier when pleasure is in the future rather than the past but sadder when pain is the future rather than the past. Younger children have the same temporal preferences as adults for their own painful experiences, but prefer their pleasure to lie in the past, and do not predict that others’ levels of happiness or sadness vary dependent on whether experiences lie in the past or the future. However, from the age of 7, temporal preferences were typically abandoned at the earliest opportunity when the quantity of past pain or pleasure was greater than the quantity located in the future. Past-future preferences for hedonic goods emerge early developmentally but are surprisingly flexible. (shrink)

The Goods and Services Directive adopted in December 2004 is the very first European Community instrument to implement the principle of gender equality outside the workplace. As such it has the potential to close an important gap in European Union law. This note, however, contends that the limited scope of application of the Directive, together with doubts surrounding its legal base and position within the overall gender equality framework of the Union, have significantly undermined its potential. Nevertheless, it is (...) suggested that for the future, should these criticisms be adequately addressed, then the Directive may provide an important platform for the wider diffusion of the gender equality principle beyond the sphere of European employment law. (shrink)

Parfit's requirements for an ideal Theory X cannot be fully met since the Mere Addition Principle and Non-Antiegalitarianism imply the Repugnant Conclusion: Theory X does not exist. However, since the Repugnant Conclusion is really compelling, the Impersonal Total Principle should be adopted for impartial comparisons concerning future generations. Nevertheless, where our own interests are affected, we may yet choose to be partial, trading off our concern for future goodness with our self-interests. Theory X' meets all Parfit's requirements except (...) the Mere Addition Principle in less compelling cases. (shrink)

The authors of Chapter 7, The Future of Work, have made a thorough review of recent labour market trends. In telling a global story, the authors provide a vision of the future of work that should guide policy initiatives for the creation of desirable jobs for all. This vision is one where economic growth is consistent with ecological sustainability; with full and fair employment and no discrimination; where workers control their time and tasks; and where there are inclusive (...) labour market institutions. The policies that the authors put forward to advance this vision include flexibility in the rules related to employment protection to avoid deeper segmentation of the labour market; the creation of social protection systems to cover all workers; the provision of broad access to education and skill formation at different stages of life; the guarantee of equal opportunities and non-discrimination; and respect for collective bargaining. (shrink)

Antinatalist commentators recommend that humanity bring itself to a close, on the theory that pain and suffering override the value of any possible life. Other commentators do not require the voluntary extinction of human beings, but they defend that outcome if people were to choose against having children. Against such views, Richard Kraut has defended a general moral obligation to people the future with human beings until the workings of the universe render such efforts impossible. Kraut advances this view (...) on the grounds that we are obliged to exercise beneficence toward others and on the grounds that the goods available in human lives are morally compelling. This account ultimately succeeds in making no more than a prima facie defense of human perpetuation because considerations of beneficence could override – in some cases probably should – override any duty to perpetuate human beings. While the goods of human life may be distinctive, they cannot serve as reason-giving in regard to their own perpetuation. Ironically, the exercise of beneficence may authorize the extinction of human beings, if it becomes possible to enhance the goods available to human descendants in a way that moves them away from human nature as now given. The defense of a morally obligatory and strictly human future remains elusive, even as it becomes morally desirable to work against Fateful Catastrophes, those human-caused events that threaten to extinguish existing lives already good and enriching for their bearers. (shrink)

In this fascinating and bold discussion, a renowned neurobiologist serves as guide to the most complex physical object in the living world: the human brain. Taking into account the newest brain research—morphological, physiological, chemical, genetic—and placing these findings in the context of psychology, philosophy, art, and literature, Changeux ventures into the unexplored territories where these diverse disciplines intersect. Changeux's book draws on Plato's notion that the Good, the True, and the Beautiful are celestial essences or ideas, independent but so intertwined (...) as to be inseparable. Placing these essences within the characteristic features of the human brain's neuronal organization, the author addresses unsolved questions in neuroscience today. With imagination and deep insight, Changeux illuminates the evolution of the brain and deciphers what new developments in neuroscience may portend for the future of humanity. (shrink)

(2001). Good money, bad money: The case of socially responsible investment in UK. World Futures: Vol. 56, Values, Ethics and Econmics, Part II, pp. 399-408.

The last decade has seen significant improvements in Artificial Intelligence (AI) technologies, including robotics, machine vision, speech recognition and text generation. Increasing automation will undoubtedly affect the future of work, and discussions on how the development of AI in the workplace will impact labor markets often include two scenarios: (1) labor replacement and (2) labor enabling. The former involves replacing workers with machines, while the latter assumes that human-machine cooperation can significantly improve worker productivity. In this context, it is (...) often argued that (1) could lead to mass unemployment and that (2) therefore would be more desirable. We argue, however, that the labor-enabling scenario conflates two distinct possibilities. On the one hand, technology can increase productivity while also promoting “the goods of work,” such as the opportunity to pursue excellence, experience a sense of community and contribute to society (human augmentation). On the other hand, higher productivity can also be achieved in a way that reduces opportunities for the “goods of work” and/or increases “the bads of work,” such as injury, reduced physical and mental health, reduction of autonomy, privacy and human dignity (human stunting). We outline the differences of these outcomes and discuss the implications for the labor market in the context of contemporaneous discussions on the value of work and human wellbeing. (shrink)

Artificial Intelligence (AI) is predicted to have a deep impact on the future of work and employment. The paper outlines a normative framework to understand and protect human freedom and justice in this transition. The proposed framework is based on four main ideas: going beyond the idea of a Basic Income to compensate the losers in the transition towards AI-driven work, towards a Responsible Innovation approach, in which the development of AI technologies is governed by an inclusive and deliberate (...) societal judgment; going beyond a philosophical conceptualisation of social justice only focused on the distribution of ‘primary goods’, towards one focused on the different goals, values, and virtues of various social practices (Walzer’s ‘spheres of justice’) and the different individual capabilities of persons (Sen’s ‘capabilities’); going beyond a classical understanding of capital, towards one explicitly including mental capacities as a source of value for AI-driven activities. In an effort to promote an interdisciplinary approach, the paper combines political and economic theories of freedom, justice and capital with recent approaches in applied ethics of technology, and starts applying its normative framework to some concrete example of AI-based systems: healthcare robotics, ‘citizen science’, social media and platform economy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Fragments THE FUTURE PRESENT TENSE by Justin Leiber Perhaps the simplest, most general, and oldest claim about fiction is that it should instruct and entertain. A logical positivist might draw a sharp line between the factual content of a discourse and the pleasurable emotional release available to the auditor. Aristotle straddles this distinction in seeing (dramatic) fiction as imitation of, principally, human action, an imitation which (...) is, Aristotle assures us in Poetics, both naturally pleasurable to perform or to observe performed. The distinction is straddled because for something to be an imitation of something else it must convey some body of rough fact about that thing; and granted various conventions of form and good form, the more accurate, compact, and revealing the imitation, the more the entertainment. Indeed, Aristotle also insists that drama is more universal than history, for the poet depicts what is necessary and probable in human action, while history depicts what is actual, though perhaps improbable, and the historian may not illume what is necessary, representative, exemplary, or prophetic in the mass of supposed actualities. There is a puzzle here in Aristotle's attitude. All humans by nature desire to know is the resolute thesis of the Metaphysics and he suggests there and elsewhere that this desire is a noble one and one whose fulfillment is an important form and ingredient of happiness. In Poetics it is quite clear that both the poet and the audience must have some of the sort of stuff that Aristotle considers fully genuine knowledge, explanatory knowledge, knowledge of universals, for otherwise they could not produce or understand the work as successful (or unsuccessful) imitation of the probable, 203 204Philosophy and Literature necessary, exemplary, etc., in human action. So in entertaining the work inevitably instructs. Aristotle does say that Homer gives in hexameters an imitation of human action, while Empedocles gives in hexameters physical philosophy. But what if Empedocles were providing us psychology? The example could be made more telling if we consider a twentieth-century psychoanalytic Empedocles who tracks or elucidates some generalizations of psychology through giving imagined, or partly imaged, case histories — how would such a work be psychology as opposed to fiction? Imitation (mimesis) wouldn't do thejob, for Aristotle mentions Socratic Dialogue as a form of it. To move to contemporary instances, what may we suppose is the difference between Plato's Republic and Robert Heinlein's Space Cadet? l In Space Cadet, we find some hundred years hence a modernized version of the Platonic Republic, with an elite outgrowth of the United Nations, the "Space Patrol," playing the role of the philosopher kings to the whole earth. Heinlein presents Plato's three-component theory of human psychology and of the meritocratic, tripartite, hierarchic structure of the most real, or healthy, state, and he argues and illustrates the basic Platonic thesis. Ethics is as much an objective science as mathematics, immorality is a form of ignorance (no one knowingly does wrong), and the general solution to the problem of statescraft is the creation of an educational system that will winnow, at level after level, and further educate an intellectual/ethical elite who will monopolize ultimate weaponry and political power, who will use the "divine lie" tojustify their authority, and who will act out of ethical knowledge, not for individual gain. Heinlein gives his account of these matters from the point of view of a Mathew Dobson, a Patrol candidate, who resembles a Candide who finds himself within a reasonable facsimile of the Just State, if not the Best of All Possible Worlds. One concedes that Plato provides us a substantially original, more detailed and coherently worked out set of speculations and theories, while Heinlein provides us a perhaps banal version of these ideas in a sentimental (perhaps fascistic) vision. Similarly, one eagerly concedes that Plato's Republic has played a potent role in European Civilization and the sweep of human thought, while Space Cadet has not. But, plainly, the distinction between a work of philosophy, or of physics, and a (dramatic) fiction or science fiction, cannot be this. One can have unoriginal, false, or impotent works of physics, psychology, or philosophy. So one cannot argue on... (shrink)

CONSIDERATIONS of public policy often focus on individual problematic situations in an ad hoc manner without discernment of their relations to each other, to the context within which they arose, or to the consequences that might ensue from alternative responses. Needed is a coherent set of clearly articulated principles which bring to political controversies of our time a unified perspective within which questions may be asked, discriminations made, relations perceived and priorities established. If a prime concern in seeking out such (...) principles is for the reformation of the republic so that it may be assured a healthy longevity, we should heed the counsel of Machiavelli's political realism urging us first to seek the revitalization of its originary principles. Insofar as a republic derives its ideational grounding from the developing Western tradition, we can do no better than begin by repairing to the fount of that tradition. Two key passages from Aristotle provide us with an appropriate point of departure. (shrink)

How can work be a genuine good in life? I argue that this requires overcoming a problem akin to that studied by Marx scholars as the problem of work, freedom and necessity: how can work be something we genuinely want to do, given that its content is not up to us, but is determined by necessity? I argue that the answer involves valuing contributing to the good of others, typically as valuing active pro-sociality – that is, valuing actively doing something (...) good for others. This makes work better in one way, and may even make work something we are genuinely glad to have in our lives. Contemporary philosophical thinking about good work tends to focus on how work can be good for the person doing it, by providing, for example, self-realization or social relationships, while underappreciating the special importance of valuing social contribution. People will typically only really want work if they want a part of their lives to be about the good of others. This also means that work may be a part of the best life, something we should take into account when discussing work-related policies and the desirability of a ‘post-work’ future. (shrink)

Nearly everyone prefers pain to be in the past rather than the future. This seems like a rationally permissible preference. But I argue that appearances are misleading, and that future-biased preferences are in fact irrational. My argument appeals to trade-offs between hedonic experiences and other goods. I argue that we are rationally required to adopt an exchange rate between a hedonic experience and another type of good that stays fixed, regardless of whether the hedonic experience is in (...) the past or future. (shrink)

Moving away from the strong body of critique of pervasive ‘bad data’ practices by both governments and private actors in the globalized digital economy, this book aims to paint an alternative, more optimistic but still pragmatic picture of the datafied future. The authors examine and propose ‘good data’ practices, values and principles from an interdisciplinary, international perspective. From ideas of data sovereignty and justice, to manifestos for change and calls for activism, this collection opens a multifaceted conversation on the (...) kinds of futures we want to see, and presents concrete steps on how we can start realizing good data in practice. (shrink)

The paper entitled “Future Conflicts Are Inevitable: Causes of Interpersonal Conflicts According to Immanuel Kant and Thomas R. Malthus” is composed of four parts. The first part outlines the validity and importance of the issue of interpersonal conflicts, as well as the need to unveil their deepest causes. The second fragment is devoted to the vision of discord between people, developed by Immanuel Kant. The author emphasizes that, in the opinion of the German philosopher, due to the “unsociable sociability” (...) of people, one has to take into account the impossibility of eliminating conflicts from interpersonal relations. The next part presents the concept proposed by Thomas R. Malthus concerning the causes of conflicts. The author observes that the Anglican cleric, supplementing Kant’s reflections, identifies non-human conflict-generating factors, among which the key factor is an indelible shortage in the environment of goods and values desired by people. To summarize the reflections made, in the last part of the paper, the author emphasizes that in the light of Kant’s and Malthus’ observations, it seems easier to understand why the dream of building a world entirely free of interpersonal conflicts is a utopian idea. (shrink)

The importance of corporate governance in ensuring reliable financial reporting is examined in this article, and the roles of individuals involved in the governance process are examined from the perspective of ensuring the common good. Initially, adopting the positivist tradition that dominates the academic literature in accounting, the relations between financial reporting quality and the activities of senior management, the board of directors and its audit committee, and external auditors are examined. Unlike much of the academic literature, this article also (...) adopts a normative perspective and offers suggestions as to the proper roles of these parties. Finally, suggestions for future research are offered. (shrink)

In this chapter, Immanuel Kant's account of the history of the true (universal) church has a clear progression. It moves from a discussion of Jesus’ radical break with all that was nonuniversal in Judaism, to the tendency of Christians down through the ages to shape their faith into something just as nonuniversal as Judaism. Kant's account concludes with reflections on why we have good reason to be optimistic for the future, because Kant's own interpretation of pure moral religion portrays (...) the message of the coming of God's kingdom in symbolic terms that can be applicable to all good‐hearted people. Kant also focuses on the shortcomings not of Judaism, but of Christianity itself, when interpreted as just another historical faith‐particularly in the hands of biblical scholars. (shrink)