Understanding how people form opinions about climate change has proven to be challenging. One of the most common approaches to studying climate change beliefs is to assume people employ motivated reasoning. We first detail how scholars in this area have applied motivated reasoning perspectives, identifying a variety of different judgment goals on which they have focused. We next argue that existing findings fail to conclusively show motivated reasoning, much less isolate which specific goals guide opinion formation about climate change. Then, (...) we describe a novel motivational systems framework that would allow a more precise identification of the role of motivated reasoning in such opinions. Finally, we conclude by providing examples from completed and planned studies that apply this framework. Ultimately, we hope to give scholars and practitioners better tools to isolate why people hold the climate opinions they do and to develop effective communication strategies to change those opinions. (shrink)

Originally published in 1987 and re-issued in 2020 with a new Preface, this book presents and elaborates interrelated solutions to a number of problems in moral philosophy, from the location of intrinsic value and the nature of a worthwhile life, via the limits of obligation and the nature of justice, to the status of moral utterances. After developing a biocentric account of moral standing, the author locates worthwhile life in the development of the generic capacities of a creature, whether human (...) or nonhuman, and presents an account of relative intrinsic value which later generates a theory of interspecific justice. This value-theory also informs a consequentialist understanding of obligation, of moral rightness and of supererogation. The understanding thus supplied is shown to cope with the problems of integrity, of justice and of the 'Repugnant Conclusion' in population ethics. A cognitivist account of ethical conclusions such as those so far reached is then defended against non-cognitivist and relativist objections and a far-reaching naturalist theory is defended, integrating earlier conclusions with an account of the logic of the fundamental ethical concepts. This wide-ranging volume which maps the whole area of morality is thoroughly argued with reference both to contemporary philosophical developments and to classical theories. (shrink)

This book provides an overview of recent debates about critical theory from Pierre Bourdieu via Luc Boltanski to the Frankfurt School. Robin Celikates investigates the relevance of the self-understanding of ordinary agents and of their practices of critique for the theoretical and emancipatory project of critical theory.

A translation of Plato's dialogue on the nature of pleasure and its relation to thought and knowledge. It includes a cogent introduction, notes, and comprehensive bibliography.

This paper investigates whether gender affects ethically sensitive decisions of a personal or business nature. Data from 51 practicing accountants from both public accounting and private industry suggest that while differences exist between female and male accountants in responses to specific situations, overall responses are quite similar. Statistically significant differences were found for only five of the sixteen ethically sensitive situations. Further, when personal and business situations of a similar nature were paired together, two of the eight differences between personal (...) and business responses were significantly different between females and males. Taken as a whole, the results refute the suggestion that the ethical decision making of organizations may be enhanced as more women enter the business field. (shrink)

Robin illustrates the central role that fear has played and continues to play in the wielding of power, particularly in politics and the workplace.

In this paper, I offer some reasons for thinking that knowledge is a social phenomenon. My argument is based on Helen Longino’s work on scientific knowledge, in particular her 2002 book The Fate of Knowledge. Longino’s basic idea is that a scientific hypothesis or theory is justified when it emerges (relatively) unscathed from social interactions between scientists. If we accept – as Longino and many others do – that knowledge requires justification, it follows that scientific knowledge is a social phenomenon. (...) I argue that much the same goes for other forms of empirical knowledge, such as historical knowledge, various forms of collective knowledge and our knowledge of the ‘social world’. But does it go for empirical knowledge in general? I offer some – admittedly far from conclusive – reasons for thinking that it might. I also argue that, even if it doesn’t, we still need to distinguish between two kinds of knowledge, one of which is constitutively social and the other of which isn’t. Scientific knowledge is a paradigm example of the former and simple perceptual knowledge is a paradigm example of the latter. The end result is a form of pluralism about knowledge. (shrink)

Nietzsche is usually presumed to be an atheist because of his proclaimation that God is dead. This dissertation argues, however, that the death of God is not atheistic but theistic, for Nietzsche's concept of Dionysus, Will to Power itself, entails an implicit commitment to theism. ;Chapter One indicates the enigmatic and nuanced quality of Nietzsche's style. Nietzsche wears masks. In order to decipher these masks with respect to the problem of God, six criteria of the traditional theistic understanding of God (...) are established. These six criteria are: Dionysus is eternal. He is the creative source of the world and man. The world and man exemplify the presence of Dionysus and yet they are not exhaustive of Him. Therefore Dionysus, as more than the world, can be spoken of as "other" than man and the world. This "otherness" entails a relationship between Dionysus and man/world. This relationship is not determinative of Dionysus. Man and world are an experiment on Dionysus' behalf; one that may "terminate," although Dionysus himself will not. ;Chapter Two sets out to formulate and expound upon the first four criteria of theism. This sets down the basic ontology. ;Chapter Three sets forth the problem of nihilism. Nihilism is the result of the death of God. ;Chapter Four discusses the relation of nihilism to morality. For Nietzsche, the moralization of life, and in particular the moralization of God, has led to God's death. Thus this chapter indicates the fifth criterion of theism, i.e., man's relation to God. ;Chapter Five sets out to decode hermeneutically the various masks that Nietzsche wears in reference to the problem of atheism. This chapter demonstrates how Nietzsche's own overt atheistic statements are proclaimations of iconotrophy, not godlessness. ;Chapter Six explicates Nietzsche's positive philosophy of God. This philosophy of God is formulated in terms of The Text of the Divine, God as Non-evaluatable, God and Eschatology, God and the Problem of Causality. Accordingly, this chapter deliniates the sixth criterion of theism, i.e., God's relationship to man. (shrink)

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

Can room be found in between the matter and void of a Newtonian universe for an immaterial and immortal soul? Can followers of Locke with his agnosticism about the nature of substances claim to know that some of them are immaterial? Samuel Clarke, well versed in Locke's thought and a defender both of Newtonian science and Christian orthodoxy, believed he could do both and attempted to prove his case by means of some hard-boiled reductionism. Anthony Collins, a deist whose only (...) lapse from materialism concerned God himself, rejected Clarke's argument. In this paper I discuss their controversy' in order to bring out the state of debate about material systems and consciousness among people influenced by Locke and Newton in the early eighteenth century, and I also assess Clarke's reductionist premise, as he himself frequently invites "the impartial reader" to do. (shrink)

It is widely held that moral obligations to non-human beings do not involve considerations of justice. For such a view, nonhuman interests are always prone to be trumped by human interests. Rawlsian contractarianism comprises an example of such a view. Through analysis of such theories, this essay highlights the problem of reconciling the claim that humans have obligations to non-humans with the claim that our treatment of the latter is not a matter of justice. We argue that if it is (...) granted that the basic interests of non-human beings sometimes count for more than the peripheral interests of humans, then our understandings of obligation and of justice must be aligned, so that what we say about obligation is not countered by assumptions about the invariable priority of humans in matters of justice. We further consider whether such a conclusion can be endorsed by those who adopt certain alternative theories to contractarianism. We conclude that adherents of a range of theories including sentientism and biocentrism must accept that human interests can sometimes be superseded by animal interests, and that this applies not least in matters of justice. (shrink)

An ambitious and wide-ranging synthesis of the history of environmental thought by a leading philosopher.

Role morality can be defined as “claim(ing) a moral permission to harm others in ways that, if not for the role, would be wrong” (A. Applbaum: 1999, Ethics for Adversaries: The Morality of Roles in Public and Professional Life (Princeton University Press, Princeton, NJ) p. 3). Adversarial situations resulting in role morality occur most frequently in the fields of law, business, and government. Within the realm of accounting, professional obligations may place the accountant in a situation where he/she is susceptible (...) to the pressures of role morality. If the accountant engages in acts consistent with role morality, significant harm to others may result. The current study represents an initial investigation into role morality in accounting and includes survey data from three samples of professionals: accountants, physicians, and attorneys. Results suggest that accountants generally do not agree that role morality is acceptable. Additionally, when compared to the groups of physicians and attorneys, physicians agree the least with role morality, while attorneys agree the most. Implications for practicing accountants and suggestions for future research into the theory of role morality are offered. (shrink)

Through the introduction of his ‘common cause principle’ [The Direction of Time, 1956], Hans Reichenbach was the first to formulate a precise link relating causal claims to statements of probability. Despite some criticism, the principle has been hugely influential and successful—a pillar of scientific practice, as well as guiding our reasoning in everyday life. However, Bell’s theorem, taken in conjunction with quantum theory, challenges this principle in a fundamental sense at the microscopic level. For the same reason, the celebrated causal (...) model framework pioneered by Pearl, as well as by Spirtes, Glymour and Scheines, defies satisfactory causal explanations of quantum correlations—the role of the ‘causal Markov condition’ in this framework amounts to a generalisation of Reichenbach’s principle. Much effort has been devoted to the development of quantum causal models to overcome this challenge and to study whether a principled way of causal reasoning, albeit adjusted in its terms, can be maintained when it comes to quantum physics. A clarification of what quantum causal relations are supposed to be is also a much needed step in light of the hotly debated topic of causality in foundations of quantum theory, e.g. in the study of ‘indefinite causal structures’. This paper reports and discusses a framework of quantum causal models and argues that it is promising and interesting for two main reasons. First, it can be seen as a prime example of a recent research programme that took direct and fruitful inspiration from ideas first formulated by Reichenbach—it began by asking, and giving an answer to, how the common cause principle could be generalised appropriately to quantum theoretical terms. Second, the framework did not only facilitate generalisations of the core theorems of the classical framework of causal models, but, above all, it has a theorem at its center that justifies the ‘quantum causal Markov condition’ on the basis of what arguably is a natural definition of causal relations in quantum theory. This provides a conceptually clear grounding of the framework, as well as a proposal for the needed clarification of quantum causal relations in the foundations of quantum theory more generally. (shrink)

Believers in the objectivity of morals are required some time or another to reply to their opponents’ objections, to supply an acceptable account of the evidence deployed by their opponents consistent with their own view, and to bring to light reasons for rejecting their opponents’ case. This paper is intended to go some of the way towards carrying out these objectives. Moral objectivists must also, of course, furnish a positive and defensible account of the status of moral judgments; and, as (...) Kai Nielsen has suggested, they should also ideally construct an acceptable theory of normative ethics, if only to put flesh on the skeleton of their metaethical analysis: though this latter task is not an obligatory one, for their metaethical claims will entail that there are true moral judgments, but need not settle which these are or even how to decide which these are. The present paper contains no more than hints on how in my view these further projects may be accomplished. (shrink)

After a clarification of the concept of concept the project of analysing the concept of man is defended (I), and it is concluded that to be human involves being both of a certain anatomical structure and a member of a race most of whose members are capable of theoretical and practical reasoning (II). Since further the development of essential capacities is necessary for members of a species to flourish, the ability to exercise the essential human capacities for theoretical and practical (...) reasoning is necessary for a man to live well (III). Besides its bearing on ideals of human flourishing, this conclusion would have a crucial bearing on moral issues, were it granted that there is an internal relation between morality and human flourishing (IV). Finally the conclusions of III are sustained against further objections (V). Educational and other practical implications of these conclusions are remarked upon throughout. (shrink)

The taxonomy proposed by Pessoa et al. should be extended to include “pathological” completion phenomena in patients with unilateral brain damage. Patients with visual field defects (hemianopias) may “complete” whole figures, while patients with parietal lobe damage may “complete” partial figures. We argue that the former may be consistent with the brain “filling-in” information, and the latter may be consistent with the brain ignoring the absence of information.

In response to Alan Holland's 'Darwin and the meaning in life' (Environmental Values 18: 503—518) I argue that there can be room in a Darwinian world for talk of value, in the sense of interpersonal reasons to promote, preserve or cherish some of the states of that world, or to be glad about those states. Darwinian theorists can recognise a range of intrinsically valuable states of affairs, from the pleasure or the happiness of creatures to their flourishing, and need not (...) discard axiology in general. The context of the passage criticised by Holland is explained to show that I was attempting to supply a vocabulary (such as 'reasons to be glad') usable by religious sceptics as well as believers, for comparing worlds with parasitism and predation and worlds without them; the shape of such comparisons is further delineated. Reasons for being tentative about trans-world comparisons are also supplied. (shrink)

Third-party certification is an increasingly prevalent tactic which agrifood activists use to “help” consumers shop ethically, and also to reorganize commodity markets. While consumers embrace the chance to “vote with their dollar,” academics question the potential for labels to foster widespread political, economic, and agroecological change. Yet, despite widespread critique, a mounting body of work appears resigned to accept that certification may be the only option available to activist groups in the context of neoliberal socio-economic orders. At the extreme, Guthman (...) (Antipode 39(3): 457, 2007) posits that “at this political juncture… ‘there is no alternative.” This paper offers a different assessment of third-party certification, and points to interventions that are potentially more influential that are currently available to activist groups. Exploring the evolution of the Non-GMO Project—a novel certification for foods that are reasonably free of genetically engineered (GE) material—I make two arguments. First, I echo the literature’s critical perspective by illustrating how certification projects become vulnerable to industry capture. Reviewing its history and current context, I suggest that the Non-GMO Project would be better suited to helping companies avoid mounting public criticism than to substantially reorient agrifood production. Second, I explore the “politics of the possible” in the current political economy and argue that while neoliberalization and organizers’ places within the food system initially oriented the group towards the private sector, the choice to pursue certification arose directly from two industry partnerships. Consequently, current trends might favor market mechanisms, but certification is only one possible intervention that has emerged as a result of particular, and perhaps avoidable, circumstances. The article offers tentative delineation of alternatives ways that activists might intervene in agrifood and political economic systems given present constraints. (shrink)

The Daodejing is a fascinating text that has captivated scholarly minds and the popular imagination for centuries. Is it a manual for self-cultivation and government, a work of philosophy providing a metaphysical account of reality, or a treatise for deep mystical insight? Is it perhaps an ethical masterpiece intended for the ruling class, with concrete strategic suggestions aimed at remedying the moral and political turmoil surrounding Warring States China? Or is it a way of life characterized by simplicity, calmness, and (...) freedom from the tyranny of desire? In a comprehensive and refined study, Thomas Michael sheds new light on the Daodejing in his effort to read it apart from Western Sinology's inheritance of... (shrink)

In the first part of this article the author explores the implications for justice of the wider range of parties holding moral standing that environmental ethics has recently disclosed. These implications concern the equitable treatment of future generations and nonhuman creatures, and are relevant both to policies, such as approaches to global warming, and procedures, which may need to be revised to give an equitable voice to unrepresented interests. Later the author considers some radical implications of regarding humanity as stewards (...) of the planetary environment, a view defended in his recent book Creation, Evolution and Meaning . If all adult humans have this role, but many are prevented from discharging it by poverty and related constraints, then those who are thus disempowered need to be empowered to exercise this role. This requirement of equity would arise not from their moral patienthood but from what is involved in respecting them as moral agents. Some approaches to tackling global warming are considered in this connection. (shrink)

Excerpt from Études sur la Signification Et la Place de la Physique dans la Philosophie de Platon Généralement accréditée. Cf. Ma Théorie platonicienne de l'amour, p. 63-109. On sait, d'autre part, que Platon achevait d'écrire les Lois lorsqu'il mourut en. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original (...) format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

SummaryGene transcription is strictly controlled by the interplay of regulatory events at gene promoters and gene‐distal regulatory elements called enhancers. Despite extensive studies of enhancers, we still have a very limited understanding of their mechanisms of action and their restricted spatio‐temporal activities. A better understanding would ultimately lead to fundamental insights into the control of gene transcription and the action of regulatory genetic variants involved in disease. Here, I review and discuss pros and cons of state‐of‐the‐art genomics methods to localize (...) and infer the activity of enhancers. Among the different approaches, profiling of enhancer RNAs yields the highest specificity and may be superior in detecting in vivo activity. I discuss their apparent similarities to promoters, which challenge the established view of enhancers and promoters as distinct entities, and present a unifying model of regulatory elements in transcriptional regulation, in which activity, transcriptional output and regulatory function is context specific. (shrink)

Cultural transmission in non-literate societies (including that of Homer) is first discussed, partly to test some theories of Dan Sperber, and partly to consider thetheory of memes, which is sometimes held applicable to Homeric formulae, and is considered next. After discussing Sperber's criticism of memeticism, I turn toSperber's susceptibility theory of culture, and his discussions of religion and of music. Further examples drawn from Homeric religion are found to be in tension with aspects of this theory. Two diverse interpretations of (...) susceptibility present in Sperber's text are elicited and contrasted, of which one is criticised and the other welcomed as consistent with the role of reflection, artifice and rationality in the development of culture, activities that theories of culture cannot afford to disregard. (shrink)

Alvin Plantinga, echoing a worry of Charles Darwin which he calls 'Darwin's doubt', argues that given Darwinian evolutionary theory our beliefs are unreliable, since they are determined to be what they are by evolutionary pressures and could have had no other content. This papers surveys in turn deterministic and non-deterministic interpretations of Darwinism, and concludes that Plantinga's argument poses a problem for the former alone and not for the latter. Some parallel problems arise for the Cognitive Science of Religion, and (...) in particular for the hypothesis that many of our beliefs, including religious beliefs, are due to a Hypersensitive Agency-Detection Device, at least if this hypothesis is held in a deterministic form. In a non-deterministic form, however, its operation need not cast doubt on the rationality or reliability of the relevant beliefs. (shrink)

I review some themes of Naess’s “The Shallow and the Deep, Long-Range Ecology Movements” article and Routley’s “Is there a Need for a New, An Environmental Ethic?” presentation at the 1973 World Congress. Naess’s affiliation to the Deep Ecology Movement deserves acclaim, theoretic entanglements notwithstanding. Routley advocated a new ethic because no Judaeo-Christian ethical tradition could cope with widespread environmental intuitions. However, the ethical tradition of stewardship can satisfy such concerns. It is compatible with environmental values, need not be managerial, (...) and can assume a secular form. But the related res- ponsibilities vary with wealth and power, and structural change is necessary to empower people currently unable to uphold it. (shrink)

Heraclitus is interpreted not as holding that rivers exist only on a momentary basis, but as holding that the basis of their identity is problematic. The identity of rivers is discussed through examples, including cases where the identity of rivers depends on the inclusion of one or more of their tributaries, or of none at all. The family-resemblance approach cannot answer questions about the sameness of rivers, answers to which remain far from clear. This may seem unimportant, except that rivers (...) are agreed to be ecosystems, which some hold to have a good of their own and therefore to have moral standing. But the loose nature of their identity, as articulated when the concept of ecosystem was introduced by Sir Arthur Tansley, belies this view. Besides, "the Amazon" matters (enormously) because it is an endangered regional system, liable to morph into a savannah, and thus to trigger a domino effect among other regional systems; this is quite different from an ecosystem consisting of one particular river (or part thereof), or even of its watershed. (shrink)

Examples are presented which raise problems for theories of proper names which deny their equivalence either with descriptions (miller, Kripke) or with non-Trivial descriptions (bach). These examples of names equivalent to the same descriptions for all the possible worlds in which their bearers exist require the theories to be abandoned or at least modified as to their scope.