Lack of supportive workplaces may be depriving babies and mothers of the health advantages of breastfeeding. This citizen science pilot project set out to engage women in photographing and sharing information on the available facilities for breastfeeding and expressing and storing breastmilk in Australian workplaces. While some useful insights were gained, the project failed in the sense that 234 people ‘liked’ the project Facebook page set up to recruit participants, but only nine photographs were submitted. The heaviest loss of participation (...) occurred after the ethics committee requirements were explained, in particular, the requirement for employer consent to take a photograph, or alternatively, for a participant to agree to bear the risk of taking a photo without permission. The ethics committee also made stipulations about the formality of language to be used. Thus, the project’s potential role as an enabler for health action was neutered. We argue that the ethics requirements worked contrary to our purpose and possibly acted to reinforce the powerlessness some women experience at work. (shrink)

Mathematics depends on proofs, and proofs must begin somewhere, from some fundamental assumptions. For nearly a century, the axioms of set theory have played this role, so the question of how these axioms are properly judged takes on a central importance. Approaching the question from a broadly naturalistic or second-philosophical point of view, Defending the Axioms isolates the appropriate methods for such evaluations and investigates the ontological and epistemological backdrop that makes them appropriate. In the end, a new account of (...) the objectivity of mathematics emerges, one refreshingly free of metaphysical commitments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Killing Our Way Out of ViolenceEngaging Wrangham's The Goodness ParadoxChris Haw (bio) and Richard Wrangham (bio)Wrangham's Goodness Paradox (GP) offers excellent anthropological research for mimetic theorists interested in the questions of human evolution and violence. It theorizes a framework of how group killing played a selective function in the emergence of our species, but it leaves open plenty of questions and concerns for productive, critical dialogue. Wolfgang Palaver has (...) written a short affirmation of the book, and Melvin Konner reviewed it for The Atlantic.1 But as one who has taken keen interest in the evolutionary and theological dimensions of mimetic theory,2 I offer here a longer engagement with the book and the author. I begin by extrapolating Wrangham's argument, I offer some critique, and then I share an edited version of my extended conversation with him.Wrangham's overall paradox is that humanity emerged through killing our way out of violence. More precisely, proactive coalitionary killing against aggressive, alpha-male individuals selected out, in a genetic pressure over hundreds of thousands of years, the more temperamental threads of Homo, resulting in a species (sapiens) who are relatively more domesticated and docile.3 [End Page 63]The argument proceeds as follows. First: Domestication is a real, genetic thing. Various domesticated species tend to share an odd, seemingly unrelated set of features called a "domestication syndrome." This refers to some combination of phenotype differences as compared to nondomesticated cousins: reduced skeleton mass, reduced/rounder cranium sizes and jaw lines, floppier ears, white patches of fur, extended juvenility, more frequent fertile periods, males with greater approximation to female characteristics, and so on. Beneath all these is a genetic reduction in "reactive aggression," which is the propensity for violence related to irascibility and short-fused tempers.Two: Domestication can happen intentionally or just randomly in nature. Humans have domesticated foxes in quick succession, breeding only ones with reduced reactive aggression, resulting in a domestication syndrome.4 The same seems to have happened slowly, with increasing intentionality over time, in the domestication of wolves into dogs. (This perhaps first began with the natural selection of wolves who were least aggravated by getting near humans to eat their camp detritus.) But domestication can also happen outside the human sphere, as in bonobos, who are basically a domesticated cousin of chimpanzees—evidenced not only in their reduced aggression but in their own domestication syndrome.5 This happened, he argues, largely through contingent, niche ecological features related to landscape, dramatic climate variations, and changes in competition over food.Three: It has long been asked whether humans are a "domesticated" species or whether such a thought is just anthropocentrism. The answer is definitely yes, but who domesticated us? A traditional answer, of course, was that God made us (or that some humans are properly domesticated, and others savage); but what if we ask in a more specifically scientific, causal framework? One early anthropologist posed that perhaps some now-extinct super-species domesticated us.6 Wrangham's answer is that we unintentionally domesticated ourselves by persistently killing off the genetic lines of the most aggressive individuals. This has resulted in Homo sapiens being basically a domesticated version of Homo neanderthalensis, erectus, and so on. Girard's not-unrelated answer is that religion domesticated us. By "religion" Girard means an integrated pattern of chaotic/exceptional and ordered/normal behaviors that contain violence, mediated through our mimetic capacity: chaotic mimetic violence restrained and channeled through mimetic ritual, taboo, and myth. This created an increasing feedback loop that exercised and intensified our mimetic capacity while protecting against its dangerous excess. Whatever the case, compared with our hominin cousins, the human phenotype shows strong signs of a domestication [End Page 64] syndrome: reduced cranium and jaw sizes, smaller skeleton mass, and a likely decreased reactive aggression in comparison to previous Homo.Fourth, and finally: Wrangham argues this domestication is related to a long, prehuman arc of transition, throughout the mid-Pleistocene (the Pleistocene ranges from about 2 million years ago to the thawing of the last ice age, 12,000 years ago), from older alpha-dominance patterns to tyrannies of egalitarian patriarchy. Wrangham draws upon hunter... (shrink)

Discussions of monotheism often consider its bigotry toward other gods as a source of conflict, or emphasize its universality as a source of peaceful tolerance. Both approaches, however, ignore the combined danger and liberation in monotheism's 'intolerance.' In this volume, Christopher Haw reframes this important argument. He demonstrates the value of rejecting paradigms of inclusivity in favor of an agonistic pluralism and intolerance of absolutism. Haw proposes a model that retains liberal, pluralistic principles while acknowledging their limitations, and he relates (...) them to theologies latent in political ideas. His volume offers a nuanced, evolutionary, and historical understanding of the biblical tradition's emergence and its political consequences with respect to violence. It suggests how we can mediate impasses between liberal and conservative views in culture wars; between liberal inclusivity and conservative decisionism; and, on the religious front, between apologetics for exclusive monotheism and critiques of its intolerance. (shrink)

Mathematicians tend to think of themselves as scientists investigating the features of real mathematical things, and the wildly successful application of mathematics in the physical sciences reinforces this picture of mathematics as an objective study. For philosophers, however, this realism about mathematics raises serious questions: What are mathematical things? Where are they? How do we know about them? Offering a scrupulously fair treatment of both mathematical and philosophical concerns, Penelope Maddy here delineates and defends a novel version of mathematical (...) realism. She answers the traditional questions and poses a challenging new one, refocusing philosophical attention on the pressing foundational issues of contemporary mathematics. (shrink)

Naturalism in Mathematics investigates how the most fundamental assumptions of mathematics can be justified. One prevalent philosophical approach to the problem--realism--is examined and rejected in favor of another approach--naturalism. Penelope Maddy defines this naturalism, explains the motivation for it, and shows how it can be successfully applied in set theory. Her clear, original treatment of this fundamental issue is informed by current work in both philosophy and mathematics, and will be accessible and enlightening to readers from both disciplines.

We adopt and extend the concept of ‘noncooperative space’ to analyze how (aspirant) black women intellectual activists attempt to sustain their efforts within settings that publicly endorse racial equality, while, in practice, the contexts remain deeply racist. Noncooperative spaces reflect institutional, organizational, and social environments portrayed by powerful white agents as conducive to anti-racism work and promoting racial equality but, indeed, constrain individuals who challenge racism. Our work, which is grounded in intersectionality, draws on an autoethnographic account of racially motivated (...) domestic violence suffered by our lead author. Our analysis suggests that (aspirant) black women intellectual activists must develop courage to sustain their ‘voice’ within noncooperative spaces. However, the three interlinked dimensions of noncooperative spaces—namely, deceiving design, hegemonic actors’ indifference to racism, and (some assimilated gatekeepers’) false equivalence—may gradually erode a black female scholar’s courage. This forces her ‘voice’ to vanish temporarily, or even permanently. Courage is thus fragile and depletable. Yet, courage can be regenerated, resulting in regaining voice. Consequently, we propose courageous collective action by white allies and black and brown individuals who voluntarily and officially cooperate within and across various spaces to achieve racial equality. (shrink)

Traditional accounts of the feminist history of philosophy have viewed reason as associated with masculinity and subsequent debates have been framed by this assumption. Yet recent debates in deconstruction have shown that gender has never been a stable matter. In the history of philosophy 'female' and 'woman' are full of ambiguity. What does deconstruction have to offer feminist criticism of the history of philosophy? _Yielding Gender_ explores this question by examining three crucial areas; the issue of gender as 'troubled'; deconstruction; (...) and feminist criticism of the history of philosophy. The first part of the book discusses the work of Judith Butler, Jacques Derrida, and contemporary French feminist philosophy including key figures such as Luce Irigiray. Particular attention is given to the possibilities offered by deconstruction for understanding the history of philosophy. The second part considers and then challenges feminist interpretations of some key figures in the history of philosophy. Penelope Deutscher sketches how Rousseau, St. Augustine and Simone de Beauvoir have described gender and argues that their readings of gender are in fact empowered by gender's own contradiction and instability rather than limited by it. (shrink)

I attempt to rebut Dean Zimmerman's novel argument (2010), which he presents in support of substance dualism, for the conclusion that, in spite of its popularity, the combination of property dualism with substance materialism represents a precarious position in the philosophy of mind. I take issue with Zimmerman's contention that the vagueness of ‘garden variety’ material objects such as brains or bodies makes them unsuitable candidates for the possession of phenomenal properties. I also argue that the ‘speculative materialism’ that is (...) available to a substance materialist property dualist who abandons the identification of persons with such garden variety objects is significantly more attractive than Zimmerman allows. Although I do not attempt to refute its substance dualist rival, I conclude that the combination of property dualism with substance materialism can withstand Zimmerman's objections. (shrink)

Foucault's analysis of biopolitics has been appraised by Didier Fassin as successfully recognizing an essential trait of contemporary society: the attribution of an absolute value to abstract life and the emergence of political governmentalities managing life. Yet, claims Fassin, Foucault overlooked the need for paying close analytical attention to the everyday detail of lives differentially rendered worth living. Giving a focus to anthropologist Veena Das's work on sexual violence, this paper considers the surprising use by a number of contemporary post-Foucauldian (...) theorists of the resources made available by philosopher Stanley Cavell's reading of Wittgenstein as an alternative for the analysis of everyday violence. Having discussed a further tenor of criticism of Foucault – suggestions that the articulation of biopolitics and its forms of indirect murder as a general phenomenon fail to describe the prior or framing conditions under which certain human lives are more vulnerable than others to becoming disposable life – the paper reconstructs a new lexicon of terms devised by Das which would be more adequate to such analysis. In fact, the paper argues that Foucault is just as available for such reconfiguration as other theorists to whom Das responds differently. (shrink)

The Logical Must is an examination of Wittgenstein's philosophy of logic, early and late, from an austere naturalistic perspective called "Second Philosophy.".

Our shared moral framework is negotiated as part of the social contract. Some elements of that framework are established (tell the truth under oath), but other elements lack an overlapping consensus (just when can an individual lie to protect his or her privacy?). The tidy bits of our accepted moral framework have been codified, becoming the subject of legal rather than ethical consideration. Those elements remaining in the realm of ethics seem fragmented and inconsistent. Yet, our engineering students will need (...) to navigate the broken ground of this complex moral landscape. A minimalist approach would leave our students with formulated dogma—principles of right and wrong such as the National Society for Professional Engineers (NSPE) Code of Ethics for Engineers—but without any insight into the genesis of these principles. A slightly deeper, micro-ethics approach would teach our students to solve ethical problems by applying heuristics—giving our students a rational process to manipulate ethical dilemmas using the same principles simply referenced a priori by dogma. A macro-ethics approach—helping students to inductively construct a posteriori principles from case studies—goes beyond the simple statement or manipulation of principles, but falls short of linking personal moral principles to the larger, social context. Ultimately, it is this social context that requires both the application of ethical principles, and the negotiation of moral values—from an understanding of meta-ethics. (shrink)

A plea for natural philosophy --On the question of realism --Hume and Reid --Moore's hands --Wittgenstein on hinges --A note on truth and reference --The philosophy of logic --A Second Philosophy of logic --Psychology and the a priori sciences --Do numbers exist? --Enhanced if-thenism.

Penelope Deutscher reconsiders the role of procreation in Foucault's thought, especially its proximity to risk, mortality, and death. Foucault's Futures brings together his work on sexuality and biopolitics to provide new insights into the conflicted political status of reproductive conduct and what it means for feminism and critical theory.

It’s often said that set theory provides a foundation for classical mathematics because every classical mathematical object can be modeled as a set and every classical mathematical theorem can be proved from the axioms of set theory. This is obviously a remarkable mathematical fact, but it isn’t obvious what makes it ‘foundational’. This paper begins with a taxonomy of the jobs set theory does that might reasonably be regarded as foundational. It then moves on to category-theoretic and univalent foundations, exploring (...) to what extent they do these same jobs, and to what extent they might do other jobs also reasonably regarded as foundational. (shrink)

Many philosophers claim to be naturalists, but there is no common understanding of what naturalism is. Maddy proposes an austere form of naturalism called 'Second Philosophy', using the persona of an idealized inquirer, and she puts this method into practice in illuminating reflections on logical truth, philosophy of mathematics, and metaphysics.

The efficiency of engineering applied to civilian projects sometimes threatens to run away with the social agenda, but in military applications, engineering often adds a devastating sleekness to the inevitable destruction of life. The relative crudeness of terrorism (e.g., 9/11) leaves a stark after-image, which belies the comparative insignificance of random (as opposed to orchestrated) belligerence. Just as engineering dwarfs the bricolage of vernacular design—moving us past the appreciation of brush-strokes, so to speak—the scale of engineered destruction makes it difficult (...) to focus on the charred remains of individual lives. Engineers need to guard against the inappropriate military subsumption of their effort. Fortunately, the ethics of warfare has been an ongoing topic of discussion for millennia. This paper will examine the university core class I’ve developed (The Moral Dimensions of Technology) to meet accreditation requirements in engineering ethics, and the discussion with engineering and non-engineering students focused by the life of electrical engineer Vannevar Bush, with selected readings in moral philosophy from the Dao de Jing, Lao Tze, Cicero, Aurelius Augustinus, Kant, Annette Baier, Peter Singer, Elizabeth Anscombe, Philippa Foot, and Judith Thomson. (shrink)

This article argues that the act of conceptualizing a female divine, whether by so-called low-brow Goddess Spiritualists or high-brow French philosophers, rather than being a mere spiritual exercise, has enormous political significance for feminisms. In particular, I demonstrate that Irigaray's concept of the sensible transcendental, by refiguring a god which is both male and female, transcendent and immanent, theorizes a potential dissolution of the binary logic which forms the basis of western philosophy. The second half of the article looks at (...) the complex role of the angel in Irigaray's theory of the divine in order to demonstrate that, as a result of having misinterpreted the angel's position, critics have failed to recognize the significance and relevance of Irigaray's sensible transcendental for feminist politics. (shrink)

Story is central to everyday theology, translating concepts into images which reach into our deepest psyche. This is graphically illustrated in the story of the Magi which conveys in dramatic form essences of belief and understanding. St. Francis appreciated the power of drama and imagery and the Franciscans, nurtured in this tradition, carried it with them to Mexico. Of all these stories introduced after 1524, one of the most enthusiastically received by the Aztecs was the story of the feast of (...) the Epiphany. It is a testament to its popularity that we have inherited two almost contemporaneous autos, La Adoración de los Reyes and La Comedia de los Reyes. Horcasitas comments on this phenomenon: “The Feast of the... (shrink)

A novel treatment of an issue central to much current work in metaphysics: the distinction between the essential and accidental properties of individuals. Mackie challenges widely held views, and arrives at what she calls "minimalist essentialism," an unorthodox theory according to which ordinary individuals have relatively few interesting essential properties. Mackie's clear and accessible discussions of issues surrounding necessity and essentialism mean that the book will appeal as much to graduate students as it will to seasoned metaphysicians.

What Do Philosophers Do? takes up the leading arguments for radical skepticism from an everyday point of view. A range of philosophical methods are examined and employed, for a revealing portrait of what philosophers do, and perhaps a quiet suggestion for what they should do, for what they do best.

First published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.

In this digital age the use of video in social science research has become commonplace. As sophistication has increased along with usability, as spiralling staff costs push out direct observation, the researchers training today are grasping video as a means of coming to terms with the continued pressure to produce accessible research. However, the ‘fit’ of technology with research is far from simple. Ideally placed to offer guidance to developing researchers, this new text draws together the theoretical, methodological and practical (...) issues of effectively using video across the social sciences. This book concentrates on how researchers can benefit from the use of video in their own research, whether it is: Video as representation Video as an aid to reflection Video that generates participation Video, voice and articulation, or Video that acts as a provocation. In turn each of these five central functions is discussed in relation to different stages of the research process, consisting of: Research design Fieldwork and data collection Analysis of data and findings Dissemination. As a practical research tool this book shows how, why and when video should be used, representing an invaluable guide for postgraduate and doctoral students conducting research in the social sciences, as well as any researchers, academics or professionals interested in developing technologically informed research. (shrink)

René Girard's interdisciplinary theory of human culture, its origins, and its evolution, constitutes one of the more ambitious theories available in scholarship, with manifold applications in the humanities, interdisciplinarians, the human sciences, and peace studies scholars.1 I will not rehearse that theory here but briefly recall that he has argued: that pre-cognitive imitation is a key factor driving human behavior and gives rise to numerous benefits and problems, and that early human mimetic capacity coevolved with and through "the victimage mechanism"—i.e., (...) group murder of a victim, which gave birth to the... (shrink)

This paper seeks to identify and defend an approach to inquiry dubbed ‘metaphysical optimism’, particularly as it is evidenced at crisis points in the fields of physics, mathematics and logic. That the practice of metaphysical optimism at such moments, wherein it has appeared that there is no clear way to proceed or understand where we have arrived, is both reasonable and useful suggests it is to be taken seriously as capable of progressing fields and increasing knowledge. Given this, the paper (...) then looks in more depth at what such an approach involves and why it might be useful both as a methodological approach in general and to help clarify positions along the realism/anti-realism spectrum in philosophy. From here, the paper arrives at a possible argument in defence of the realist attitude to transcendence. (shrink)