Iris Marion Young (1949-2006) was one of the most influential and innovative political theorists of her generation who had a significant impact on a wide range of topics such as democratic theory, feminist theory, and justice. She bridged many longstanding divides among political theorists, engaging in Continental and critical theory, but also insisting on the importance of normative argument: her corpus stands as a testament to the fruitfulness of engaging in both abstract theory and the 'real world' of everyday (...) politics. This volume spans the several decades of her work, illustrating her intellectual development over time through three major areas of innovation: Gender: Maintaining that gender is both conceptually and politically meaningful, Young theorized gender in terms of structures that, in combination, position different people we call "women" in different ways, such that some women have some structures in common, without all women sharing all gendered structures in common. Justice: Young's early writings on a critical theory of justice evolved in her later and posthumously published works where she developed an account of justice that brought together her theorization of structure with her concern to respond to contemporary claims of injustice. The Politics of Difference: Young rejected universal and abstract theories of justice and maintained that justice instead required attending to the experiences of people marked by difference. (shrink)

Iris Murdoch once observed: 'philosophy is often a matter of finding occasions on which to say the obvious'. What was obvious to Murdoch, and to all those who read her work, is that Good transcends everything - even God. Throughout her distinguished and prolific writing career, she explored questions of Good and Bad, myth and morality. The framework for Murdoch's questions - and her own conclusions - can be found here.

Dooley provides background information for each of the interviews, along with a thorough index.

In this classic work of feminist political thought, Iris Marion Young challenges the prevailing reduction of social justice to distributive justice.

This latest work from one of the world's leading political philosophers will appeal to audiences from a variety of fields, including philosophy, political science, women's studies, ethnic studies, sociology, and communications studies.

Feminist social theory and female body experience are the twin themes of Iris Marion Young's twelve outstanding essays written over the past decade and brought together here. Her contributions to social theory raise critical questions about women and citizenship, the relations of capitalism and women's oppression, and the differences between a feminist theory that emphasizes women's difference and one that assumes a gender-neutral humanity. Loosely following a phenomenological method of description, Young's essays on female embodiment discuss female movement, pregnancy, (...) clothing, and the breasted body. In an introduction that situates her work in the context of shifts in feminist theory and politics over the past decade, Young emphasizes the rootedness of her theorizing in a dedicated and seasoned political activism. (shrink)

In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated, often by virtue of participating in a market, such as buying goods produced in sweatshops, or participating in booming housing markets that leave many homeless.

Muḥammad Mahdī ibn Abī Z̲arr Narāqī, -1794 or 1795. Jāmiʻ al-saʻādāt - Criticism and interpretation; Islamic ethics.

Do newborns think-do they know that 'three' is greater than 'two'? Do they prefer 'right' to 'wrong'? What about emotions--do newborns recognize happiness or anger? If they do, then how are our inborn thoughts and feelings encoded in our bodies? Could they persist after we die? Going all the way back to ancient Greece, human nature and the mind-body link are the topics of age-old scholarly debates. But laypeople also have strong opinions about such matters. Most people believe, for example, (...) that newborn babies don't know the difference between right and wrong-such knowledge, they insist, can only be learned. For emotions, they presume the opposite-that our capacity to feel fear, for example, is both inborn and embodied. These beliefs are stories we tell ourselves about what we know and who we are. They reflect and influence our understanding of ourselves and others and they guide every aspect of our lives. In a twist that could have come out of a Greek tragedy, Berent proposes that our errors are our fate. These mistakes emanate from the very principles that make our minds tick: our blindness to human nature is rooted in human nature itself. An intellectual journey that draws on philosophy, anthropology, linguistics, cognitive science, and Berent's own cutting-edge research, The Blind Storyteller grapples with a host of provocative questions, from why we are so infatuated with our brains to what happens when we die. The end result is a startling new perspective on our humanity. (shrink)

Judith Suissa and Alice Sullivan’s 2021 paper ‘The Gender Wars, Academic Freedom and Education’ holds that activism associated with the slogan ‘trans women are women’ harms progress towards the goals of shared learning and knowledge production. They hold that shared learning and knowledge production ground the value of the university. In response, we point out that academic freedom is not absolute, and that its contribution to learning and knowledge production is only part of a host of academic goods. Given the (...) hostile environment faced by trans people in the United Kingdom, absolute academic freedom in relation to questions about sex, gender and gender identity should not be taken for granted. The focus of this paper is on the following: (1) Academic freedom is not absolute and should be responsibly curtailed when it causes harm, or hinders other educational goods; (2) public perceptions of ‘gender debates’ in the United Kingdom cause harm and hinder other educational goods; (3) academic debates about sex, gender and gender identity could contribute to this harm and hindrance and should be undertaken only with care. (shrink)

Cognitive Science, Volume 46, Issue 3, March 2022.

Critics of a politics of difference have misidentified these social movements as asserting an identity politics of recognition. Most of these movements are better understood as resisting unjust structural inequalities. Inclusive democratic process involves paying specific attention to group differences in order to transform preferences and maximize social knowledge.

The essay theorizes the responsibilities moral agents may be said to have in relation to global structural social processes that have unjust consequences. How ought moral agents, whether individual or institutional, conceptualize their responsibilities in relation to global injustice? I propose a model of responsibility from social connection as an interpretation of obligations of justice arising from structural social processes. I use the example of justice in transnational processes of production, distribution and marketing of clothing to illustrate operations of structural (...) social processes that extend widely across regions of the world. The social connection model of responsibility says that all agents who contribute by their actions to the structural processes that produce injustice have responsibilities to work to remedy these injustices. I distinguish this model from a more standard model of responsibility, which I call a liability model. I specify five features of the social connection model of responsibility that distinguish it from the liability model: it does not isolate perpetrators; it judges background conditions of action; it is more forward looking than backward looking; its responsibility is essentially shared; and it can be discharged only through collective action. The final section of the essay begins to articulate parameters of reasoning that agents can use for thinking about their own action in relation to structural injustice. a Footnotesa Thanks to David Alexander, Daniel Drezner, David Owen, and Ellen Frankel Paul for comments on an earlier version of this essay. Thanks to David Newstone for research assistance. (shrink)

Although Nussbaum’s “Capabilities Approach” clearly expresses a commitment to objectivity, this article argues that this commitment is rather ambiguous due to the conception of public reason it endorses. In particular, the CA cannot account for an objective justification of public reason, given certain characteristics of public reason. As a result, the CA jeopardizes the substantive aim it has set itself: to provide an objective justification for public choices regarding human capabilities and their specifications.

Rooted in different disciplines such as ethics, ecology, law, social and political sciences, this volume explore the normative approaches, societal practices, and legal mechanisms which have emerged in the nano-field over the last two decades.

This article discusses the importance of social interaction for the development of the representations for symbolic communication. We suggest that there is no need to distinguish between different representational systems emerging at different stages of development. Instead, we propose that representations are rich right from the beginning of a child’s life, and that they are driven mainly by acting and interacting in the physical and social world. The more variety in a child’s interactional experience (i.e., synchrony, sequentiality, and prediction), the (...) more enriched and abstracted the representations become. We review literature providing evidence for the ways in which infants’ development toward symbolic communication benefits from repeated social (inter)action and consider some implications for computational approaches. (shrink)

This article is an introduction to the special issue of the European Journal of Analytic Philosophy dedicated to aesthetic education and philosophy of screen stories.

The acclaimed author of The Good Apprentice draws on the entire history of philosophy--and particularly on Plato and Kant--to formulate her own model of morality and demonstrate how thoroughly it is bound up with our daily lives. "An utterly absorbing book".--The Wall Street Journal.

«Ethics and Imagination» en The Irish Theological Quarterly, nº 52, marzo 1986, pp. 81-95. Una versión un poco diversa y titulada «Imagination» se encuentra en Metaphysics as a Guide to Morals, Londres, Chatto and Windus, 1992, pp. 308-348.

When Black Feminist Thought by Patricia Hill Collins was published in 1990, reviewers called it "remarkable", "rich and valuable", and proclaimed, "with the publication of this book, Black feminism has moved to a new level". Now, in Fighting Words, Collins expands and extends the discussion of the "outsider within" presented in her earlier work, investigating how effectively Black feminist thought confronts the injustices African American women currently face. Collins takes on a broad range of issues -- poverty, mothering, white supremacy (...) and Afrocentrism, the resegregation of American society by race and class, the ideas of Sojourner Truth and how they can serve as a springboard for more liberating social theory. Contrasting social theories that support unjust power relations of race, class, gender, and nation with those that challenge inequalities, Collins investigates why some ideas are granted the status of "theory" while others remain "thought". "It is not that elites produce theory while everyone else produces mere thought", she writes. "Rather, elites possess the power to legitimate the knowledge that they define as theory as being universal, normative, and ideal". Collins argues that because African American women and other historically oppressed groups seek economic and social justice, their social theories may emphasize themes and work from assumptions that are different from those of mainstream American society, generating new angles of vision on injustice. Collins also puts such oppositional social theory to the test: while the words of these theories may challenge injustice, do the ideas make a difference in the lives of the people they claim to represent? Throughout,Collins provides an essential understanding of how "outsiders" resist mainstream perspectives, and what the mainstream can learn from such "outsiders". Historically situated yet transcending the specific, Fighting Words provides a new interpretive framework for both thinking through and overcoming social injustice. (shrink)

This article presents a weak system of intuitionistic second-order arithmetic, WKV, a subsystem of the one in S.C. Kleene, R.E. Vesley [The Foundations of Intuitionistic Mathematics: Especially in Relation to Recursive Functions, North-Holland Publishing Company, Amsterdam, 1965]. It is then shown that some statements of real analysis, like a version of the Heine–Borel Theorem, and some statements of logic, e.g. compactness of classical proposition calculus, are equivalent to the Fan Theorem in this system.

With regard to organ donation, Germany is an ‘opt-in’ country, which requires explicit consent from donors. The relatives are either asked to decide on behalf of the donors’ preferences, if these are unknown or if the potential donor has explicitly transferred the decision to them. At the core of this policy lies the sociocultural and moral premise of a rational, autonomous individual, whose rights require legal protection in order to guarantee a voluntary decision. In concrete transplantation practices, the family plays (...) an even more important role. Potential donors and their families decide while being embedded in relations, a point which does still not gain full recognition. This particular discrepancy between policy and practice creates conflicts, which remain taboos of academic inquiry and public discourse. Our analysis shows a plurality of the family’s role in the transplantation process, which reveals an inner tension of the organ donation system. This tension provokes epistemic opacity on the one hand and different collective strategies as responses to discursive exclusion on the other. In future deliberations about organ donation, it is important to create spaces for open discussion, but also practices of communicative engagement, which take care of the needs and emotions attached to taboos. (shrink)