This paper explores the relationship of various trait emotions to the ethical choices of 189 college students who completed a managerial decision-making task as part of an in-basket exercise in a laboratory setting. Prior research regarding emotion influences on ethical decision-making and linkages between emotions and cognition informed hypotheses about how different types of emotions impact ethical choices. Findings supported our expectations that positive and negative emotions classified as active would be more strongly related to interpersonally-directed ethical choices than to (...) organizationally-directed ones, and that passive emotions would be less related to ethical choices than active emotions. Implications for ethical decision-making research and organizational practices are discussed. (shrink)

Shane Harwood and Richard Scheines. Genetic Algorithm Search Over Causal Models.

"Lesbian feminism began and has fueled itself with the rejection of liberalism.... In this rejection, lesbian feminists were not alone. They were joined by the New Left, by many blacks in the civil rights movement, by male academic theorists.... What all these groups shared was an intense awareness of the ways in which liberalism fails to account for the social reality of the world, through a reliance upon law and legal structure to define membership, through individualism, through its basis in (...) a particular conception of rationality." In tracing how lesbian feminism came to be defined in uneasy relationships with the Women’s Movement and gay rights groups, Shane Phelan explores the tension between liberal ideals of individual rights and tolerance and communitarian ideals of solidarity. The debate over lesbian sado-masochism—an expression of individual choice or pornographic, anti-feminist behavior?—is considered as a test case. Phelan addresses the problems faced by "the woman-identified woman" in a liberal society that presumes heterosexuality as the biological, psychological, and moral standard. Often silenced by laws defining their sexual behavior as criminal and censured by a medical establishment that persists in defining homosexuality as perversion, lesbians, like blacks and other groups, have fought to have the same rights as others in their communities and even in their own homes. Lesbian feminists have also sought to define themselves as a community that would be distinctly different, a community that would disavow the traditional American obsession with individual advancement in the world as it is. In this controversial study of political philosophy and the women’s movement, Phelan argues that "the failure to date to produce a satisfying theory and program for lesbian action is reflective of the failure of modern political thinking to produce a compelling, nonsuspect alternative to liberalism." In the series Women in the Political Economy, edited by Ronnie J. Steinberg. (shrink)

Introduction -- Marion's claims -- The hermeneutic structure of phenomenality -- The theory of saturated phenomena -- Events -- Dazzling idols and paintings -- Flesh as absolute -- The face as irregardable icon -- Revelation : the phenomenon of God's appearing -- Conclusion: Revising the phenomenology of givenness.

Shane Harwood and Richard Scheines. Learning Linear Causal Structure Equation Models with Genetic Algorithms.

The history of philosophy and urban thought makes it evident that there are several ways to define cities. However, there are no popular views holding that cities do not exist. While this paper does not make this claim per se, it shows there are significant reasons that allow such a position to advance. In turn, examining this view provides several insights into the nature of cities and exposes the challenges they face due to issues such as vast socioeconomic inequalities, widespread (...) ecological degradation, and global climate change. Along with making this case, the author investigates steps to move toward progress regarding such challenges. (shrink)

In this article I argue for a particular analysis of paternalism. I start by examining Dworkin's conditions for the paternalist act and make a case for alternative conditions. I argue that the paternalist actor acts irrespective of what she believes the wishes of the target of her action are and the paternalist actor acts because she has a positive epistemic standing that the act may or will improve the welfare of the target of her action. I also argue that it (...) is consistent with my analysis that there are paternalist acts that don't interfere with the autonomy of the object of the paternalist act. I describe some such acts and make the case that such acts, when they are paternalist acts, may be morally permissible and outline the factors that bear on their permissibility. Finally I locate my analysis in the literature by comparing it to a number of other accounts. (shrink)

One way of dealing with the proliferation of conjectures that accompany the diverse study of the evolution of language is to develop precise and testable models which reveal otherwise latent implications. We suggest how verbal theories of the role of individual development in language evolution can benefit from formal modeling, and vice versa.

In lieu of an abstract, here is a brief excerpt of the content:Was Hume An Atheist? Shane Andre Hume's philosophy of religion, as expressed in the Dialogues Concerning Natural Religion, the Natural History of Religion, and sections 10 and 11 ofthe Enquiry ConcerningHuman Understanding,1 invites a number of diverse interpretations. At one extreme are those who see Hume as an "atheist"2 or "anti-theist."3 At the other extreme are those who see Hume as some kind of theist, though not a (...) classical or orthodox one.4 In between are others for whom Hume is an "agnostic* or "ironic skeptic."6 Still a fourth interpretation can be found, according to which Hume "seems to vacillate hopelessly" in his view ofreligion;7 in other words, no coherent philosophy ofreligion can be found in his work and so it is futile to look for one. Ofthe four alternatives, it seems to me that the fourth, being less interesting philosophically and less to Hume's credit as a major philosopher, should be rejected unless by default no coherent case can be made for one of the other three. Since I believe that Hume's views about the nature and existence of God are complex, somewhat unconventional, but still coherent, I will concentrate on the title question. Before tackling that question directly, however, we need to clarify the meaning of the term "atheist" and its cognates. While an atheist is popularly defined as one who does not believe in God, this definition is inadequate for two reasons. First, while the absence of belief is sometimes treated as a synonym for disbelief, it is clear that the two are not the same. An infant does not believe in God, but that does not make him an atheist,8 for, as yet, he does not have the linguistic competence to reflect on the question, Does God exist? Neither is the agnostic an atheist, for, though he has reflected on the question, he has not found reason to answer it affirmatively, Uke the theist, or negatively, like the atheist. For this reason, the atheist must be characterized more strongly, as one who disbelieves that God exists. But even this stronger characterization is insufficient, for, as is well-known but perhaps less widely takeninto account, there are many different conceptions ofGod, ranging from monotheism to polytheism, from beUef in a perfect being to belief in a being who shares some human limitations, from deism to pantheism, and so on. Accordingly, it has become commonplace in philosophy to recognize at least two senses ofthe term "God": a narrow sense, signifying "a supremely good being, creator of but separate from and independent of the world, omnipotent, omniscient, eternal and self-existent";9 and a wide sense, Volume XLX Number 1 141 SHANE ANDRE signifying one or more divine beings, personal or otherwise, manifesting extraordinarybut perhaps not superlative properties. For short, we could call the narrow sense the standard concept ofGod, and beliefin the existence ofsuch a being standard theism.10 And we could call the broad sense, applicable to any concept of the divine, the extended concept of God, and belief in the existence of such a being(s) extendedtheism. On this account, standard theists will alsobe extended theists, but of course someone could be an extended theist without being a standard theist. Let us call such a person (for example, Epicurus, who denied, not that the Gods exist, but that they intervene in human affairs) a limited theist. It is important to note that the limited theist rejects standard theism but is not an atheist simpliciter. How does recognition of these different forms oftheism affect our understanding of atheism? There seem to be two major possibilities. One is to characterize atheism in the narrow sense as disbeUef in standard theism; the other is to characterize it in the broad sense as disbeliefin any form of theism, including limited theism. While either option is open, it seems to me that the latter is preferable. For ifwe say that anyone who rejects standard theism is an atheist, we will end up with the paradoxical result that many distinguished theists will turn out to be atheists. For example, while Charles Hartshorne is not a standard theist, insofar as he rejects the... (shrink)

I motivate and develop a normative framework for undertaking work in applied epistemology. I set out the framework, which I call epistemic environmentalism, explaining the role of social epistemology and epistemic value theory in the framework. Next, I explain the environmentalist terminology that is employed and its usefulness. In the second part of the paper, I make the case for a specific epistemic environmentalist proposal. I argue that dishonest testimony by experts and certain institutional testifiers should be liable to the (...) sanction of inclusion on a register of epistemic polluters. In doing so, I explain the special role that experts and the relevant institutional testifiers play in the epistemic environment and how the proposal is justified on the basis of that special role. (shrink)

This essay articulates the contribution that the Zhuangzi can make to contemporary epistemological discussions of wisdom. It suggests that wisdom in the Zhuangzi involves, in part, correctly distinguishing the "heavenly" (or the naturally given) from human artifice. It is important for humanity to understand naturally given conditions (e.g., seasons, climate, forces, mortality) to grasp what is within, and what beyond, our initiatives. To enable this, we need to be openly engaged with the world, rather than approach it with rigid convictions (...) about outcomes or goals. We characterize such openness and readiness to engage as an attitude, that of "epistemic humility." In building up our position, we assess two themes in analytic philosophical debates on wisdom: the epistemic component of wisdom and the domain of wisdom. This helps establish what we believe is an important contribution of the Zhuangzi to the discussion on wisdom, that is, the wise person's epistemic humility. (shrink)

This study investigates current linkages between ethical theory and management behavior. The vignettes used in this investigation represent ethical dilemmas in the areas of coercion and control, conflict of interest, physical environment, and personal integrity. The results indicate that even with the heightened state of ethical awareness that has evolved in recent years the link between ethical philosophy and management behavior remains basically the same as it was in the mid 1980s. Specifically, practitioners still rely almost totally on the utilitarian (...) ethical philosophy when making business decisions. (shrink)

The current linkages between ethical theory and management behavior are investigated. The vignettes used in this investigation represent ethical dilemmas in the areas of coercion and control, conflict of interest, physical environment, and personal integrity. Overall, even with heightened ethical awareness the link between ethical philosophy and management behavior remains similar to that of the early 1990s. Generally, practitioners still rely heavily on the utilitarian ethical philosophy when making business decisions. However, more managers are now likely to select ethically appropriate (...) actions either because it is ethical to do so, or because the consequences or risk of not doing so are too great. This shift could positively impact the ethical climate of business decision-making. (shrink)

Although Eugene Hargrove did not invent weak anthropocentrism, his version lacks adequate representation in several pedagogical and research venues in environmental ethics. In turn, weak anthropocentrism is one of the lesser-appreciated approaches when compared to areas such as ecocentrism. The author argues Hargrove’s version remains highly applicable to several of today’s ecological issues and advances in neighboring subfields, such as philosophy of technology, philosophy of food, and the emerging area of philosophy of the city. These points suggest weak anthropocentrism could (...) require additional study to understand how it could enhance environmental thought and could benefit philosophy’s future in classrooms and research explorations. (shrink)

Scholars have proposed a number of courses and programs intended to improve the ethical behavior of scientists in an attempt to maintain the integrity of the scientific enterprise. In the present study, we conducted a quantitative meta-analysis based on 26 previous ethics program evaluation efforts, and the results showed that the overall effectiveness of ethics instruction was modest. The effects of ethics instruction, however, were related to a number of instructional program factors, such as course content and delivery methods, in (...) addition to factors of the evaluation study itself, such as the field of investigator and criterion measure utilized. An examination of the characteristics contributing to the relative effectiveness of instructional programs revealed that more successful programs were conducted as seminars separate from the standard curricula rather than being embedded in existing courses. Furthermore, more successful programs were case based and interactive, and they allowed participants to learn and practice the application of real-world ethical decision-making skills. The implications of these findings for future course development and evaluation are discussed. (shrink)

Deviant causal chain problems arise in many settings. The most famous instance of the problem is the Gettier problem, but the problem also arises in the philosophy of action and perception. Usually, attempts to tackle these problems try to solve them individually. This paper takes a different approach: I propose a general solution to the problem. I begin by providing a solution to the deviant causal chain problem for skillful performance, and I argue that the solution can be extended to (...) solve the Gettier problem and the deviant causal chain problems for perception and intentional action. As I develop my solution to these problems, I also compare it with other solutions to bring out the advantages of my approach. I then explain why the solution generalizes: my solution provides us with an analysis of disposition manifestation, which is the key to ruling out deviance. I conclude by considering objections and giving my replies. (shrink)

A fundamental problem in artificial intelligence is that nobody really knows what intelligence is. The problem is especially acute when we need to consider artificial systems which are significantly different to humans. In this paper we approach this problem in the following way: we take a number of well known informal definitions of human intelligence that have been given by experts, and extract their essential features. These are then mathematically formalised to produce a general measure of intelligence for arbitrary machines. (...) We believe that this equation formally captures the concept of machine intelligence in the broadest reasonable sense. We then show how this formal definition is related to the theory of universal optimal learning agents. Finally, we survey the many other tests and definitions of intelligence that have been proposed for machines. (shrink)

Social Constructivism about the disease concept has generally been taken to ignore the fundamental biological reality underlying diseases, as well as to fall foul of several apparently compelling objections. In this paper, I explain how the metaphysical relation of grounding can be used to tie a socially constructed account of diseases and their classification to their underlying biological and behavioural states. I then generalize the position by disambiguating several varieties of normativism, including a particularly strong ‘placeholder’ version of social constructivism, (...) and showing that the grounding approach is available to each. I go on to provide what I believe to be the first attempt at a full semantics for disease-talk and disagreement, before using the placeholder to demonstrate on that basis that the most troublesome objections to normativism can be avoided even by very strong versions of the position. (shrink)

This paper proposes epistemic environmentalism as a novel framework for accounting for the contribution of the environment – broadly construed – to epistemic standings and which can be used to improve or protect epistemic environments. The contribution of the environment to epistemic standings is explained through recent developments in epistemology and cognitive science, including embodied cognition, embedded cognition, extended cognition and distributed cognition. The paper examines how these developments support epistemic environmentalism, as well as contributes theoretical resources to make epistemic (...) assessments of dynamic environments. The epistemic environmentalist procedure from the assessment of an individual environment to changes made to that environment based on promoting the attainment of epistemic goods is also discussed. (shrink)

Philosophy of the city has recently emerged as a new subfield, garnering global interest. While most inquiries in this area have ‘the city’ or an urban issue as common ground, particular approaches engage in a kind of study identified as ‘intra-disciplinary research.’ An intra-disciplinary approach draws from different areas of philosophy to address problems that extend beyond the limits of individual subfields. A close examination reveals that this practice challenges assumptions holding that definitively answering philosophical questions is the only path (...) to progress. Engaging in this kind of research adds to philosophy’s set of methods, and shows promise for philosophers wrestling with complex issues. (shrink)

A popular argument for a right to ectogenic abortions appeals to a right to avoid the obligations associated with parenthood. A common objection to this argument questions whether there are any sufficiently great harms associated with parenthood to ground such a right. I propose a novel formulation of this argument that avoids these objections. I then defend it against important objections.

In addiction, apparently causally significant phenomena occur at a huge number of levels; addiction is affected by biomedical, neurological, pharmacological, clinical, social, and politico-legal factors, among many others. In such a complex, multifaceted field of inquiry, it seems very unlikely that all the many layers of explanation will prove amenable to any simple or straightforward, reductive analysis; if we are to unify the many different sciences of addiction while respecting their causal autonomy, then, what we are likely to need is (...) an integrative framework. In this paper, we propose the theory of “Externalist” or “4E” – for extended, embodied, embedded, and enactive – cognition, which focuses on the empirical and conceptual centrality of the wider extra-neural environment to cognitive and mental processes, as a candidate for such a framework. We begin in Section 2 by outlining how such a perspective might apply to psychiatry more generally, before turning to some of the ways it can illuminate addiction in particular: Section 3 points to a way of dissolving the classic dichotomy between the “choice model” and “disease model” in the addiction literature; Section 4 shows how 4E concepts can clarify the interplay between the addict’s brain and her environment; and Section 5 considers how these insights help to explain the success of some recovery strategies, and may help to inform the development of new ones. (shrink)

Following Wesley Hohfeld's pioneering analyses, which demonstrated that the concept of ownership conflated a variety of distinct legal relations, a deflationary regarding those relations as essentially unconnected held sway for much of the subsequent century. In recent decades, this theory has been thought too diffuse; it seems counterintuitive to insist, for instance, that rights of possession and alienation over a property are associated only contingently. Accordingly, scholars such as James Penner and James Harris have advanced theories that revive the concept (...) of ownership, identifying some instances of property as and regarding others as conceptually subsidiary. I propose a new interpretation of the bundle theory, based on David Lewis's idea of among physical particles. I critically examine the major antibundle positions, arguing that their criticisms result from confusion about the claims of the bundle theory, which remains the best account of property rights available. (shrink)

Over the last few years we have had a debate regarding the role of government in providing healthcare. There has been a question as to whether or not the state's proper role requires protection of its subjects from the calamities associated with a lack of healthcare. In this article, I will argue that straightforward Hobbesian principles require the state to provide healthcare. It might seem odd that such a positive right can be justified by a philosopher who famously conceives of (...) individuals as motivated by self-interest. Nonetheless, Hobbes's political theory provides the framework for such a right. (shrink)

Ofsted requires UK schools to help students understand the working world and gain employability skills. However, the aims of education are much broader: Education should enable flourishing long after leaving school. Therefore, students’ career decisions should be conducive to long-term flourishing beyond career readiness and educational attainment. In this mixed-methods study, we asked a representative sample of UK adults to reflect on their career decision-making processes at school and at university. We also measured current levels of self-reported objective (e.g., financial (...) security) and subjective (e.g., subjective well-being) flourishing. The open-ended career decision reflections were coded for three moral reasoning strategies: virtue ethical, consequentialist, and deontological. Using correlations and structural equation modelling, we examined the association between the propensity for using each moral reasoning strategy in past career decisions and current flourishing. Virtue ethical moral reasoning in relation to career decision-making predicted aspects of flourishing most strongly and frequently. Consequentialist reasoning weakly and infrequently positively predicted aspects of flourishing. Deontological reasoning either did not predict flourishing at all, or negatively predicted flourishing. Our results suggest that the reasoning strategy behind career decisions people take in school or university is important to consider in UK careers provision, and current best practice. (shrink)

This essay analyzes the eco-religious “God’s Gardeners” group as they appear in Margaret Atwood’s Oryx and Crake and The Year of the Flood as a possible model of capitalist “non-existence,” exploring the alternative potentials at which they arrive in relation to waste throughout the text. The Gardeners present an affective mode of consumer non-participation as a possible first step toward a reflexive awareness of the role trash plays in our subjective experiences of the world. Through a process of symbolic embodiment, (...) the Gardeners exist in marginalized space and so re-situate waste for themselves as objects and spaces with new potential boundaries. This leads to a confrontation with social reality itself, piercing the reality-building project of capitalist logic in order to uncover the fabricated “antagonism between the Excluded—the ‘animals’ according to global capital—and the Included—the ‘political animals’ proper, those participating in capitalism” that structures characters’ experiences. The focus here is not only on re-situating waste but re-inscribing it in the domain of social discourse in a way that subverts consumer expectations and challenges the limits of desire. In these texts, enjoyment is displaced onto waste objects as a point of psychological investment transmitted from subject to subject. In building reality through these kinds of direct relations, Atwood implies, one may challenge the imposition of ideology and expand its apparent limits in order to re-symbolize the spaces and objects marginalized as waste, proceeding in the end to a renewed interconnection between subject, object, and excess. (shrink)

According to the 'incompatibility thesis,' tenets of Marxist and Pragmatist ethics are incompatible at a very basic level. An opening move in the strategy of defending the incompatibility thesis is to summon the ghosts of Pragmatists and Marxists past, such as John Dewey and Leon Trotsky, and recount how their positions in a debate concerning ethics proved to be fundamentally at odds. The central claim of the paper is that despite the initial promise of this strategy, scholars should be wary (...) of citing the 1930s debate between Dewey and Trotsky and the differences revealed in this exchange as evidence in support of the incompatibility thesis. Significant areas of agreement between the two thinkers, both in their exchange and in the events surrounding it, ought to make us question the claimed incompatibility between Marxist and Pragmatist ethics. After presenting its standard interpretation, the ethical dimension of the debate is brought to the fore. Two versions of the debate - one offered by a Trotskyite and contemporary of Dewey and Trotsky's (George Novack) and the other by a recent Dewey biographer (Alan Ryan) - are reviewed. Both, it is argued, exaggerate Dewey and Trotsky's differences. Next, four areas of agreement between the two thinkers' ethical views are identified, each drawing support from the content of their debate as well from select events in the years preceding and following it. By way of reconstructing the Trotsky-Dewey debate, it is possible to trace a vital thread between Pragmatist and Marxist ethics - or so it is argued. (shrink)

Phelan examines lesbian political theory and points out the pitfalls of a lesbian feminism that ignores the specificities of race. As she searches for a democratic identity politics, she explores the possibilities for lesbian community and for alliances with other groups, as well as the political goals of lesbian action.

Shane Epting illustrates that the problem of “moral prioritization” rests at the heart of problems with city transportation systems. To overcome such challenges, he develops a multitiered assessment system that shows how to evaluate complicated affairs in urban mobility.

Developing a way to address troublesome issues in areas such as urban planning is a chal-lenging undertaking. It includes making decisions that involve humans, nonhumans, future generations, and historical and cultural artifacts. All of these groups deserve consideration, but not equally. Figuring out how to approach this topic involves overcoming the problem of moral prioritization. The structure of weak anthropocentrism can help with this problem, suggesting that future research on the environmental aspects of metropolitan regions should make use of its (...) applicability. Despite its strengths, weak anthropocentrism must be expanded to address complicated urban issues. A multitiered weak-anthropocentric measure, a “complex moral assessment,” is needed to address these concerns. (shrink)

Can biological facts explain human morality? Aristotelian ‘virtue’ ethics has traditionally assumed so. In recent years Alasdair MacIntyre has reintroduced a form of Aristotle’s ‘metaphysical biology’ into his ethics. He argues that the ethological study of dependence and rationality in other species—dolphins in particular—sheds light on how those same traits in the typical lives of humans give rise to the moral virtues. However, some goal-oriented dolphin behaviour appears both dependent and rational in the precise manner which impresses MacIntyre, yet anything (...) but ethically ‘virtuous’. More damningly, dolphin ethologists consistently refuse to evaluate such behaviour in the manner MacIntyre claims is appropriate to moral judgement. In light of this, I argue that virtues—insofar as they name a biological or ethological category—do not name a morally significant one. (shrink)

Helen Beebee has recently argued that David Lewis’s account of compatibilism, so-called local miracle compatibilism, allows for the possibility that agents in deterministic worlds have the ability to break or cause the breaking of a law of nature. Because Lewis’s LMC allows for this consequence, Beebee claims that LMC is untenable and subsequently that Lewis’s criticism of van Inwagen’s Consequence Argument for incompatibilism is substantially weakened. I review Beebee’s argument against Lewis’s thesis and argue that Beebee has not refuted LMC (...) and concomitantly has not demonstrated that Lewis’s criticism of the Consequence Argument fails. (shrink)

In February 1975, a group of leading scientists, physicians, and policymakers convened at Asilomar, California, to consider the safety of proceeding with recombinant DNA research. The excitement generated by the promise of this new technology was counterbalanced by concerns regarding dangers that might arise from it, including the potential for accidental release of genetically modified organisms into the environment. Guidelines developed at the conference to direct future research endeavors had several consequences. They permitted research to resume, bringing to an end (...) the voluntary moratorium that the National Academy of Sciences had instituted several months earlier. They also served to illustrate that the scientific community was capable of self-governance, thereby securing public trust and persuading Congress not to institute legislative restrictions. Finally, they underscored the importance of weighing unforeseen risks inherent in some research against potential benefits that may arise from these same endeavors. (shrink)

Requirements for business ethics education and organizational ethics trainings mark an important step in encouraging ethical behavior among business students and professionals. However, the lack of specificity in these guidelines as to how, what, and where business ethics should be taught has led to stark differences in approaches and content. The present effort uses meta-analytic procedures to examine the effectiveness of current approaches across organizational ethics trainings and business school courses. to provide practical suggestions for business ethics interventions and research. (...) Thus, the primary questions driving this research are as follows: what course characteristics moderate the effectiveness of ethics instruction?, and have ethics education and training efforts improved? Findings suggest that professional, focused, and workshop-based training programs are especially effective for improving business ethics. However, results also reveal considerable problems with many of the criteria used to evaluate the effectiveness of business ethics interventions. Practical suggestions for course design and evaluation in business ethics efforts are discussed along with future research needs. (shrink)

Hobbesian accounts of public reason are forced to face a tension that is presented for any theorist that toes the Hobbesian line. This tension has been referred to as the “Hobbesian Dilemma.” On one horn, we are afraid that we might create a monster with our authorization of an absolute sovereign. On the other horn, we are afraid that if we do not hand over unlimited power to the sovereign we will not be freed from the conflict that is endemic (...) to our reliance upon private pluralistic standards. These Hobbesians, stressing the first horn, are afraid of authorizing a supreme political entity, so they provide modifications that serve to restrict such an entity. Such modifications, however, necessarily reintroduce pluralism back into the commonwealth. But if we take Hobbes seriously and accept that pluralism generates a state of war, the reintroduction of pluralism must be viewed as disastrous. (shrink)

While researchers have identified numerous problems with food systems, sustainable, just, and workable solutions remain scarce. Recent developments in the food justice literature, however, show which local food movements favor sustainability and justice as problem-solving measures. Yet, some of the ways that these approaches could work in concert are overlooked. Through focusing on how they are compatible, we can understand how such endeavors can improve the conditions for community control and reduce the detrimental effects of agribusiness. In this paper, the (...) author proposes a participatory budgeting project that involves a relatively new process called “vertical agriculture” to alleviate some of the harm that current agricultural practices cause. In turn, we see how such a measure can improve the integrity of municipal governance and reshape the power structures that control food systems. (shrink)