A well-worn French proverb pronounces ‘tout comprendre c’est tout pardonner’ (‘to understand all is to forgive all’). Is forgiveness the inevitable consequence of social scientific understanding of the actions and lives of perpetrators of serious wrongdoing? Do social scientific explanations provide excuses or justifications for the perpetrators of the actions that the explanations purport to explain? In this essay, I seek clarification of these intertwined explanatory and moral questions.

Sinnott, Nigel Review of: Worst words, by Don Watson with Helen Smith Sydney: Vintage Books, 2015. 439 pp., pbk., ISBN 978 0 85798 344 2.

G. A. Cohen is justly acclaimed for his penetrating and searching critique of the commanding Rawlsian liberal paradigm in contemporary political philosophy. He is also well known for his fervent advocacy of a radical view of economic equality, namely, that “justice requires (virtually) unqualified equality itself.” This essay focuses on two issues at the heart of Cohen’s critique, namely, his argument that economic equality is a moral as well as a political responsibility, and his interrogatory question: “If you’re an egalitarian, (...) how come you’re so rich?” I take up critics’ objection that Cohen’s arguments for what economic egalitarianism requires are overly morally demanding. I also present a puzzle about the critical reception of Cohen’s work: Given the amount and quality of engagement with his arguments on what egalitarianism would look like in a future just society, how come there’s been such scant attention to his reflections on the predicament of the “rich egalitarian” in current-day unjust society? The essay culminates in a tentative answer to this question. (shrink)

Timely and much-needed theory of humanity's relation to the planet.

Sinnott, Nigel I enjoyed the article on Islam by Dr John Perkins, as it said a number of things that needed saying; but I did at times feel it was a bit too black and white in its approach.

This chapter contains sections titled: I II III.

Whereas recent framings of planetary urbanization stress the planet-scaled impacts of contemporary urban processes, we might also conceive of cities as being constitutively ‘planetary’ from their very outset. This article looks at two ways in which the earliest urban centres or ‘civilizations’ on the floodplains of the Fertile Crescent harnessed the deep, geological forces of the Earth. The first is the tapping and channelling of sedimentary processes, central to what Wittfogel referred to as hydraulic civilizations (1963). The second is the (...) use of high-heat technologies to smelt and forge metals, which can be construed as a capture of igneous processes. What both sets of practices have in common is that they involve skilled intervention in fluid-solid phase transitions between solid rock and flowing particulate matter. Viewing cities as constitutively geological or planetary in this way can help us reimagine the challenges posed to urban spaces by looming transformations in Earth systems. (shrink)

This article aims to articulate a set of general principles of a Christian ethic of mass immigration. Toward this end, it considers: biblical and theological grounds for cosmopolitanism (and ‘open borders’); biblical and theological caveats against cosmopolitanism; elements of a Christian ethic of the treatment of near and distant neighbours; what Francisco de Vitoria’s ‘On the American Indians’ has to contribute; what lessons should be learned from the history of European colonialism; and the nature of mass immigration into twenty-first-century Europe (...) and the problems it entails. The article concludes with six principles: relevant empirical data should be mastered before developing a judgement; concerns about mass immigration should not be dismissed out of hand as ‘racist’; care of the alien may take a variety of forms, not only that of granting asylum; illegal economic immigrants should normally be returned home; compassion should look in several directions—not only at the migrant, but also at the working-class competitor for jobs and services, and at members of government burdened with the responsibility of making hard decisions; and the Christian is obliged to exercise, not only compassion, but justice and prudence. (shrink)

What's Wrong with Rights? argues that contemporary rights-talk obscures the importance civic virtue, military effectiveness and the democratic law legitimacy. It draws upon legal and moral philosophy, moral theology, and court judgments. It spans discussions from medieval Christendom to contemporary debates about justified killing.

This paper is a response to one published in the June 1997 edition of the BJES (Cole, Hill & Rikowski, 1997) which criticises the author's claims about the utility of postmodern analysis for studies in education (Blake, 1997).

Much has been written about the self, yet its evolution and functioning are matters of controversy in evolutionary psychology. The article argues that it is an evolved capacity, essential for co-evolutionary processes, including cultural development, to occur. A model of self-regulation is offered to explain its adaptive functioning, elaborating William James’ I-me distinction, and drawing upon contemporary analyses in social psychology and neuroscience. The model is used to illustrate how adaptive behavior is facilitated by the exercise of self-control, to defer (...) and re-order goals, revise perceptions of the world, modify conceptions of the self, and alter repertoires of learned action sequences, heuristics, and habits. It also identifies potential areas of dysfunction, mediated by self-deception and misperception. Through this lens one can see how leadership is a historically co-evolving function of social systems, changing to meet altered circumstances. The recursive relationship involves interaction between changing leader–follower relationships, within which leaders’ self-regulation is a central process. Individual differences in leaders as agents are thus also critical. The article concludes by considering the need for insight in order to steer these co-evolving functions in directions that help us as a species to master the global challenges and threats we face in our times. (shrink)

Abstract The circumstances in which the decisions to bomb the Abbey and town of Monte Cassino in 1944 were taken were complex and difficult, and complicated by factual uncertainties. It is possible to make a case for excusing the bombing of the Abbey on grounds of military necessity without justifying it. It is not possible to excuse the manner in which the bombing was conducted, which deprived the attack of its intended military utility and had an effect on the Allied (...) cause the reverse of that anticipated. The bombing of the town cannot be challenged on laws of war grounds, but may be criticised because the effects were damaging to the progress of the Allied forces, and foreseeably so. (shrink)

The essay builds on the claim that the concept of law is best understood as structured by an abstract archetype to which actual instances of law approximate, and that the archetype in question is an intrinsically moral idea: the idea of a realm of universality and necessity within which one can enjoy freedom as independence from the power of others. Reflection upon the nature of this archetype is a form of moral reflection upon experience, where we seek to grasp the (...) nature of a value by considering the forms in which the value has been partially realised. The departure from Aristotelian thought served to obscure the possibility of such a form of moral reflection. Twentieth-century theories of the nature of law have tended to focus upon the problem of law’s self-genesis, but this neglects the full extent of the philosophical problem of law’s nature. (shrink)

It may not be too much to hope that, despite heavy reliance on the underdeveloped metaphor of "mastery", this excellent article portends the arrival of a new, more realistic paradigm for the science of perception. The attempt to explain qualitative consciousness may fail, however, unless we read the authors' position as being more metaphysically venturesome than it might superficially appear.

Since the publication of my "Are Theories of Imagery Theories of Imagination? An _Active Perception_ Approach to Conscious Mental Content,", a good deal of published material has appeared or has come to my attention that either provides additional support for the Perceptual Activity Theory PA theory) of mental imagery presented in ATOITOI, or that throws further doubt on the rival theories that are criticized there. Other relevant evidence was not mentioned in ATOITOI because I lacked the space for a proper (...) explanation of its relevance. I hope eventually to write and publish a new account of " PA " theory, that will make use of much of this material. In the meantime this page provides citations to the "new" support, and discussion sections that briefly explain the relevance of the cited material. Quite apart from presenting new lines of supporting evidence and argument, I hope this page will help to clarify many aspects of. (shrink)

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

In conversation, and in the company of a new generation of scholars working in the field, Nigel Rapport and Huon Wardle re-explore the terrain and meaning of cosmopolitan studies now. This book offers a new survey and theorisation of cosmopolitan research, a burgeoning topic responding to increasingly complex patterns of human interaction in world society. It considers the question of cosmopolitan methodology: what are the methods needed for, or elicited by, studying cosmopolitan situations? and how are we to remain (...) faithful to the heteronomous human interiority and intentionality from which cosmopolitan moments are constructed? The volume focuses on the open-ended moment of ethnographic fieldwork that generates the concepts and methods needed to understand contemporary cosmopolitanization. The chapters cover a wide range of ethnographic situations and open up debate on what are the opportunities and responsibilities of a cosmopolitan anthropology in its exploration of human difference and commonality. (shrink)

Philosopher's zombies are hypothetical beings behaviorally, functionally, and perhaps even physically indistinguishable from normal humans, but who lack our consciousness. Many people seem to be convinced that such zombies are a real conceptual possibility, and that this bare possibility entails that understanding human consciousness must remain forever beyond the reach of science. However, the conceptual entailments of zombiehood have not been sufficiently examined. This brief article shows that any way of understanding the behavior of zombies that does in fact support (...) the suggested entailment, leads to contradictions and absurdities. Zombies are _not_ conceptually possible. (shrink)

John Dewey stated that ‘[h]owever far apart philosophy and educational theory may later have become, in their beginnings they were strictly identical.' Dewey's ‘progressivism' in Democracy and Education rests on this communion. A self-reflective philosophical education by the community, about the community, for the community, would create the conditions for the advance of social justice. But new progressive ideas championing redistributive justice might appear to be in worryingly short supply. That is one reason, among many, why Philip Kitcher’s The Main (...) Enterprise of the World is to be welcomed. His rethinking about education amounts to a radical re-education of our thinking about social justice, seeking redistribution of wealth, reduction of privilege, and a redefinition of what is valuable for people and planet in regard to production, distribution, and consumption. I will summarize his book and offer critical thoughts on it relating to three themes: the relation of his proposed Deweyan Society to some current and powerful criticisms of Western rationality; his proposals for classrooms; and the extent to which its own pragmatic philosophical justifications are open to deeper philosophical and educational significance. (shrink)

Can theories of mental imagery, conscious mental contents, developed within cognitive science throw light on the obscure (but culturally very significant) concept of imagination? Three extant views of mental imagery are considered: quasi‐pictorial, description, and perceptual activity theories. The first two face serious theoretical and empirical difficulties. The third is (for historically contingent reasons) little known, theoretically underdeveloped, and empirically untried, but has real explanatory potential. It rejects the “traditional” symbolic computational view of mental contents, but is compatible with recentsituated (...) cognition and active visionapproaches in robotics. This theory is developed and elucidated. Three related key aspects of imagination (non‐discursiveness, creativity, and seeing as) raise difficulties for the other theories. Perceptual activity theory presents imagery as non‐discursive and relates it closely to seeing as. It is thus well placed to be the basis for a general theory of imagination and its role in creative thought. (shrink)

Analysis of the degree of intraspecific morphological polymorphism during the evolutionary history of trilobites using an informatic approach1 provides striking evidence of a long‐suspected but previously unsubstantiated pattern: degrees of polymorphism are markedly higher in phylogenetically basal, stratigraphically early species. This unequivocal pattern prompts further exploration of the relationship between microevolutionary variance and macroevolutionary history. It demonstrates that the ‘traditional’ fossil record of skeletonized organisms can provide unique insight into questions of major evolutionary interest. BioEssays 29:1081–1084, 2007. © 2007 Wiley (...) Periodicals, Inc. (shrink)

Book reviewed in this article:Stanley L. Paulson and Bonnie Litschewski Paulson, Normativity and Norms.

Nigel Blake; Intellectual Freedom and the Universities: a reply to Anthony O'Hear, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 25.

This book argues that the institutions of law, and the structures of legal thought, are to be understood by reference to a moral ideal of freedom or independence from the power of others. The moral value and justificatory force of law are not contingent upon circumstance, but intrinsic to its character. Doctrinal legal arguments are shaped by rival conceptions of the conditions for realization of the idea of law. In making these claims, the author rejects the viewpoint of much contemporary (...) legal theory, and seeks to move jurisprudence closer to an older tradition of philosophical reflection upon law, exemplified by Hobbes and Kant. Modern analytical jurisprudence has tended to view these older philosophies as confused precisely in so far as they equate an understanding of law's nature with a revelation of its moral basis. According to most contemporary legal theorists, the understanding and analysis of existing institutions is quite distinct from any enterprise of moral reflection, but the relationship between ideals and practices is much more intimate than this approach would suggest. Some institutions can be properly understood only when they are viewed as imperfect attempts to realize moral or political ideals; and some ideals can be conceived only by reference to their expression in institutions. (shrink)