ABSTRACT Education appears to bear responsibility on the one hand to do justice to society’s need for reproduction and continuation, and on the other to do justice to the individual’s capacity for and need to express resistance, critique and political action. How we navigate this problem is tied to how we understand justice. ‘Plastic justice’ is the suggestion that questions concerning justice and education might find a materialist expression instead of the usual transcendental ideals of justice. In this perspective, ‘justice’ (...) appears not as an achievable ideal but as a philosophical void that allows us to identify and react to injustice. An example of this is the void that allows for social selection – in the form of admissions or exams – that must be kept open if we wish to avoid encouraging social conformism and reproduction. (shrink)

Journal of Philosophy of Education, EarlyView.

In this paper, I address the interdisciplinary character of development studies and ethics by discussing the relationship between Christian theology and development studies in general and development ethics in particular. I begin by presenting development theology, a kind of theology that critically reflects on the meaning and implications of the Christian faith with regard to improving the lives of people living in material poverty. This kind of theology is related to the better-known liberation theology, and I discuss the role of (...) this kind of theology in the works of Denis Goulet, the founder of development ethics as an academic discipline. I argue there is a fruitful, critical and constructive relationship between liberation theology and development ethics in the writings of Goulet. I then turn to how development issues are addressed in contemporary theology, with an emphasis on documents produced by two faith-based development organizations, Christian Aid UK and Norwegian Church Aid. I argue that development issues have been readdressed in Christian theology, relying less on the notion of liberation, but more on the concepts of reconstruction, ?diakonia?, human dignity and human relationships. I argue that there is a need to revisit the critical and constructive connections between Christian theology and development ethics and, more broadly, the related challenges of interdisciplinary inquiries, and I conclude by showing some of the ways of undertaking this task. (shrink)

Bildung has lost its critical potential, some thinkers worry, but I put forward that this might not necessarily be the case. Jan Masschelein and Norbert Ricken argue that modernity has seen Bildung and bio-power grow complicit, effectively negating Bildung’s critical edge by turning criticism into a necessary aspect of contemporary society. However, a development of this sort seems to demand a view of both Bildung and bio-power as sovereign entities that subvert the individuals who constitute them. I challenge this view (...) by reference to Catherine Malabou's philosophy. Malabou argues that bio-power seems to suffer from a residual sovereign element which upholds a separation between a material and a symbolic mode of life, even if bio-power was originally thought as a break with sovereign thinking altogether. Malabou’s engagement with the biological concept epigenesis by way of her own concept plasticity provides an ostensibly non-sovereign approach to bio-power, one that emphasizes change, creativity, accident, and reciprocal influence. I suggest that this point of view might challenge the apparent sovereignty of bio-power and open up for a non-sovereign formulation of Bildung. (shrink)

This article investigates the communication of professional ethos, the ethical standards of a profession in training, from passing on ideas of patients’ welfare in medical schools to communicating values in military academies. The article examines this through a consideration of the consequences of Wittgenstein’s discussions on the nature of language: how words and sentences acquire meaning. Wittgenstein’s rule-following paradox, the paradox that any act can be brought into correspondence with a rule and thereby that any “meaning” might be applicable to (...) what is being taught, must make us re-evaluate assumptions about a professional ethos as a guide for professionals in their future practice. If, as Wittgenstein asserts, the meaning of a word is its use, we must abandon ideas of an essence of professional ethos encapsulated in words. Ethical standards of the professions are not reducible to a set of rules. Instead teachers must seek to expand the learner’s repertoire of responses and invite different answers rather than a pre-established correct answer. (shrink)

We have arrived at a situation in which policymakers and ethicists are considering abandoning informed consent in the governance of certain new technologies, many of which are related to large-scale information systems. A paradigm case is the problem with using individuals’ informed consent to regulate biobanks. As sometimes suggested, there is a need for “new ethical frameworks.”.

This article is an analytic register of recent European efforts in the making of ‘autonomous’ robots to address what is imagined as Europe’s societal challenges. The paper describes how an emerging techno-epistemic network stretches across industry, science, policy and law to legitimize and enact a robotics innovation agenda. Roadmap is the main metaphor and organizing tool in working across the disciplines and sectors, and in aligning these heterogeneous actors with a machine-centric vision along a path to make way for ‘new (...) kinds’ of robots. We describe what happens as this industry-dominated project docks in a public–private partnership with pan-European institutions and a legislative initiative on robolaw. Emphasizing the co-production of robotics and European innovation politics, we observe how well-known uncertainties and scholarly debates about machine capabilities and human–machine configurations, are unexpectedly played out in legal scholarship and institutions as a controversy and a significant problem for human-centered legal frameworks. European robotics are indeed driving an increase in speculative ethics and a new-found weight of possible futures in legislative practice. (shrink)

Dans la dernière partie des Aveux de la chair, Michel Foucault offre une analyse minutieuse de la théorie de la libido en tant que « stigmate de l’involontaire dans l’acte sexuel d’après la faute » selon saint Augustin ; le thème est intimement lié à l’exégèse patristique et augustinienne du livre de la Genèse 1:28 (« Croissez et multipliez »), plus spécialement à la question de l’existence possible des rapports sexuels au paradis. Le présent article se propose d’étudier à la (...) fois les textes concernés de saint Augustin, l’analyse qu’en offre Foucault et les interprétations philosophiques et théologiques ultérieures de la pensée de l’évêque d’Hippone et du philosophe français. Augustin (et Foucault lecteur de saint Augustin) a-t-il déclaré que nos aïeux faisaient l’amour au paradis? La théologie augustinienne du mariage et de la sexualité est-elle, comme le dit le dernier Foucault, le fondement de « la morale de l’Occident chrétien »? Au demeurant, peut-on parler de la théologie augustinienne ou encore du christianisme comme « fondement », tout en respectant la méthode « généalogique », telle que Foucault l’a développée? (shrink)

ZUSAMMENFASSUNGDer Artikel präsentiert den Versuch, Luthers berühmte Behauptung, dass der rechtfertigende Glaube den Menschen definiere, in der Perspektive der Gegenwart zu lesen. Die jüngste Entwicklung in den Gesellschaftswissenschaften und der Gender-Forschung bietet eine Reihe neuer Anhaltspunkte zum Verständnis von Identitätsbildung und Identitätserfahrung. Der Gedanke dessen, dass die Rechtfertigung die Identität definiere, muss folglich an dem anknüpfen, was wir sonst noch über die durch die menschliche Wechselwirkung konstruierte Identität wissen. Der Artikel erörtert dieses Thema und diskutiert die Frage, ob dies nicht (...) – theologisch verstanden – homosexuelle und lesbische Paare heterosexuellen Paaren gleichstellt.SUMMARYIn the thesis De homine from 1536, Luther famously stated that justification by faith alone gives a short definition of the human being. This article tries to defend such a definition under contemporary conditions, taking into account what we now know of the construction and inhabitation of human identity. Summing up seminal insights into the development of identity from the social sciences and from gender studies, the article discusses possible consequences for the theological understanding of homosexual cohabitation. A range of insights are brought into play, including the phenomenology of Knud Ejler Løgstrup, to understand the emergence of identity through human interaction, and its implications for the centre of evangelical belief and ethics. (shrink)

During the winter of 1968–69, members of the so-called Budapest School formulated a scathing “review” of Georg Lukács’ late work, Ontology of Social Being. In the wake of the objections (but not in accordance with them), Lukács began to revise the text, but was unable to complete it: he died in June 1971. The disciples’ critique, published in English and German in 1976, played a major role in the reception history of Ontology—or rather in the fact that the 1500-page “philosophical (...) fiasco” still has no remarkable reception history. The main criticism of the disciples is that Lukács’ work mixes two incompatible ontologies and recalls the worst traditions of Soviet Marxism. In this paper, I will argue that the disciples’ “review” is misleading (nevertheless, the historical circumstances may provide a sufficient explanation for this) because there are no “two ontologies” in Lukács’ unfinished book. I will concentrate on the source of the misunderstanding, the Lukácsian thesis of the “post festum-rationality” of history, and in the light of this I will analyse how Lukács describes the open determination of individual and collective action in the process of the social reproduction of life. (shrink)

The paper argues that, counter to Walter Sinnott-Armostrong and Ewen Kingston’s view, we are morally required to refrain from joyguzzling, i.e., driving a fuel-inefficient car for no other purpose than having a good time. It is undisputed that joyguzzling is an example of a situation where the uncoordinated actions of a large group of individuals lead to an undesirable outcome. Additionally, it is highly unlikely that any one individual’s actions will have a significant impact on that outcome. But there are (...) morally relevant differences between cases that share these characteristics. The paper clarifies the debate by introducing and discussing three different types of cases: drop-in-the-ocean cases, overkill cases and emergence cases. We argue that we may have moral obligations in drop-in-the-ocean cases, and that emissions of GHGs are not examples of overkill cases. Then we demonstrate through counterexamples that there are moral obligations in a subgroup of emergence cases we call joyguzzling-like cases. After criticizing the soundness of Kingston and Sinnott-Armstrong’s arguments, we critically address their relevance. We argue that Sinnott-Armstrong and Kingston fail to distinguish between two concepts of moral obligation — namely, autonomous and heteronomous moral obligation; that their most important arguments do not have any relevance to heteronomous obligations; and, finally, that heteronomous moral obligations are essential for social change. (shrink)

The ontological turn in anthropological methodology, at least in its conceptualization-oriented formulation, aims to turn away from the concepts and objects found within one’s own social setting in order to turn to indigenous conceptualization processes and take a look at “the things themselves.” This article aims to unpack what such constant reconceptualization amounts to, arguing that when modified to meet certain objections, the ontological turn could provide important ingredients for an alternative version of interpretive social science—one that wishes to understand (...) social phenomena as human kinds in the vein of Ian Hacking, Sally Haslanger and Ron Mallon. (shrink)

Martin Paleček and Mark Risjord have recently put forward a critical evaluation of the ontological turn in anthropological theory. According to this philosophically informed theory of ethnographic practice, certain insights of twentieth-century analytic philosophy should play a part in the methodological debates concerning anthropological fieldwork: most importantly, the denial of representationalism and the acceptance of the extended mind thesis. In this paper, I will attempt to evaluate the advantages and potential drawbacks of ontological anthropology—arguing that to become a true alternative (...) to current social scientific thinking about methodology, it has to meet certain philosophical objections. (shrink)

This book engages with post-truth as a problem of societal order and for scholarly analysis. It claims that post-truth discourse is more deeply entangled with main Western imaginations of knowledge societies than commonly recognised. Scholarly responses to post-truth have not fully addressed these entanglements, treating them either as something to be morally condemned or as accusations against which scholars have to defend themselves (for having somehow contributed to it). Aiming for wider problematisations, the authors of this book use post-truth to (...) open scholarly and societal assumptions to critical scrutiny. Contributions are both conceptual and empirical, dealing with topics such as: the role of truth in public; deep penetrations of ICTs into main societal institutions; the politics of time in neoliberalism; shifting boundaries between fact - value, politics - science, nature - culture; and the importance of critique for public truth-telling. Case studies range from the politics of nuclear power and election meddling in the UK, over smart technologies and techno-regulation in Europe, to renewables in Australia. The book ends where the Corona story begins: as intensifications of Modernity's complex dynamics, requiring new starting points for critique. (shrink)

Philosophical anthropologies that emphasise the role of the emotions can be used to expand existing notions of moral agency and learning in situations of great moral complexity. In this article we tell the story of one patient facing the tough decision of whether to be tested for Huntington’s disease or not. We then interpret her story from two different but compatible philosophical entry points: Aristotle’s conception of Greek tragedy and Karl Jaspers’ notion of Grenzsituationen (boundary situations). We continue by indicating (...) some ways in which these two positions may be used for reflecting upon different perspectives involved in clinical decision-making, those of patients, clinicians and bioethicists. We conclude that the ideas we introduce can be used as hermeneutic tools for situating learning and dialogue within a broader cultural field in which literature and art may also play important roles. (shrink)

In this article I consider some central aspects of the naturalist philosophy of science and science and technology studies in dealing with the contested status of technoscience in medicine. Focusing on the concepts of realism and representation, I argue that theories of science-as-practice in naturalist philosophy of science should expand their scope so as to reflect more thoroughly on the social and political context of technoscience. I develop a hermeneutic of technomedical objects in order to highlight the internal connectedness between (...) social action, material agency, and the actions of scientific communities. The framework thus developed is used to re-consider the genomic turn in medicine. Pointing to the discrepancies between socially dominant representations of genomic technology and the actual interventions brought about through those technologies, I raise the question of how and where to address problems of theory and policy. (shrink)

The article aims to show that the theory of open and autopoietic systems may be applied in such a way as to transcend the sterile opposition between autonomy aesthetics and culturalism. A theory of contemporary and modern art as an observational system is outlined. Art is seen as specializing to an increasing degree in cannibalizing the discourses and modalities of media & communication industries. Art is thus a parasitical observer (Serres 1980). Why should one affect a shift in framework? What (...) are post-Luhmannian optics on contemporary arts and media able to do beyond what post-structuralist and postmodern optics already achieve? Post-structuralist aesthetics deal with contingency, insecurity, paradox and autoreflexivity, surplus meanings, and the complexity and decentering of the subject. Switching to systems theory allows us to treat such issues without building a wall of irrationality around the arts and the humanities. It handles these important issues in a systematic manner which links up with scientific discourse and with the advanced problem solving and criticality of other social domains, like politics, business and the media industries. Notably the rigueur and self-reflectivity of the conceptual framework allows us also to define limits of our approach. What is it about art which aesthetics cannot and should not explain? (shrink)

Can people efficiently navigate the modern communication environment, and if yes, how? We hypothesize that in addition to psychological capacities of epistemic vigilance, which evaluate the epistemic value of communicated information, some social institutions have evolved for the same function. Certain newspapers for instance, implement processes, distributed among several experts and tools, whose function is to curate information. We analyze how information curation is done at the institutional level and what challenges it meets. We also investigate what factors favor the (...) cultural evolution of institutions of epistemic vigilance: these include people’s preference for accurate and reliable information and their ability to assess communicated information in view of the source’s epistemic authority; but also contingent historical factors that make it worth—or not—to contribute to the maintenance of institutions of epistemic vigilance. We conclude the paper by considering the challenges and vulnerabilities of these institutions in the Digital Age. (shrink)

It is hypothesised that threatening stimuli are detected better due to their salience or physical properties. However, these stimuli are typically embedded in a rich context, motivating the question whether threat detection is facilitated via learning of contexts in which threat stimuli appear. To address this question, we presented threatening face targets in new or old spatial configurations consisting of schematic faces and found that detection of threatening targets was faster in old configurations. This indicates that individuals are able to (...) learn regularities within visual contexts and use this contextual information to guide detection of threatening targets. Next, we presented threatening and non-threatening face targets embedded in new or old spatial configurations. Detection of threatening targets was facilitated in old configurations, and this effect was reversed for non-threatening targets. Present findings show that detection of threatening targets is driven not only by stimulus properties as theorised traditionally but also by learning of contexts in which threatening stimuli appear. Further, results show that context learning for threatening targets obstructs context learning for non-threatening targets. Overall, in addition to typically emphasised bottom-up factors, our findings highlight the importance of top-down factors such as context and learning in detection of salient, threatening stimuli. (shrink)

The literary relations between the Harlem Renaissance and the Negritude Movement have, we believe, been sufficiently documented. It has been demonstrated that Senghor, Damas and Césaire avidly perused the pages of Crisis, Opportunity and Garvey's Negro World—Journals in which Langston Hughes, Claude Mckay, Countee Cullen and Jean Tommer—the poets of the Harlem Renaissance, first had their poems published. It is equally literary history now, that some of the poems of the Afro-American writers were reprinted in such Parisian Black-oriented journals and (...) little magazines as Les Continents, La Dépêche Africaine, Le Cri des Nègres, La Revue du Monde Noir and Légitime Défense. In this dissemination of ideas across the Atlantic, Paulette Nardal, Edward A. Jones, Louis T. Achille and Mercer Cook played the important role of literary intermediaries through their translations. (shrink)

ABSTRACTIn earlier work we showed that individuals learn the spatial regularities within contexts and use this knowledge to guide detection of threatening targets embedded in these contexts. While it is highly adaptive for humans to use contextual learning to detect threats, it is equally adaptive for individuals to flexibly readjust behaviour when contexts once associated with threatening stimuli begin to be associated with benign stimuli, and vice versa. Here, we presented face targets varying in salience in new or old spatial (...) configurations and changed the target salience halfway through the experiment to examine if contextual learning changes with the change in target salience. Detection of threatening targets was faster in old than new configurations and this learning persisted even after the target changed to non-threatening. However, the same pattern was not seen when the targets changed from non-threatening... (shrink)

Regulations affect every aspect of our lives. Compliance with the regulations impacts citizens and businesses similarly: they have to find their rights and obligations in the complex legal environment. The situation is more complex when languages and time versions of regulations should be considered. To propose a solution to these demands, we present a semantic enrichment approach which aims at (1) decreasing the ambiguousness of legal texts, (2) increasing the probability of finding the relevant legal materials, and (3) utilizing the (...) application of legal reasoners. Our approach is also implemented both as a service for citizens and businesses and as a modeling environment for legal drafters. To evaluate the usefulness of the approach, a case study was carried out in a large organization and applied to corporate regulations and Hungarian laws. The results suggest this approach can support the previous aims. (shrink)

In his highly influential book (The Idea of a Social Science and its Relation to Philosophy, first published in 1958), Peter Winch introduces an alternative concept of interpretive social science, in which the focus is shifted from the actors’ subjective motives to the common elements found in every understandable action: language-games and rule-following. This Wittgensteinian, linguistic version of interpretive social science has had its vast array of critics throughout the years: according to some of them, it neglects the practical side (...) of sociology; while others claim that it fails properly to answer the questions raised by the translation from one language-game to another, or that it renders critical social theory impossible. In my article, I try to reflect critically upon these critiques themselves, showing that the Winchian theory does not overlook the practice in understanding the different forms of life; that with slight modifications it is able to cope with the problem of translation, and that it does not aspire to be the critical theory that many of its critics would like it to be. (shrink)

In ‘Reality and Its Shadow’, Levinas dismisses knowledge as a whole from art. This has deep implications for the ethical. The aesthetic event has nothing to do with the ethical event – art does not seem to hold a place for ethical knowledge. This situation is problematic with respect to the conflicting phenomenological evidence as well as with respect to Levinas himself, who occasionally relies on works of art in his ethical phenomenological analyses. My article aims to fill in the (...) blank spaces by finding a place for the ethical in Levinas’s model of ethical signification in art. To start with, I elaborate on the notion of ethical experience by way of László Tengelyi’s work on time-art and his conversation with Levinas. Next, I turn to Levinas’s portrayal of the insomnia of art, where the traces of such an experience can be located in the ebb and flow of consciousness, in the vicinity of the anonymous event, and on the way to the critical articulation of this event. In the second part of the article, I try to capitalize on this genetic model of ethical knowledge with reference to the faces of art. I attempt to show how in the in-depth experience provided by film faces come alive and signify. Rather than tying them in with the sublime, I argue for a limited yet undeniable presence of exteriority in the faces of the movie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Transcendence of WordsAkos Krassoy (bio)Levinas’s central contribution to aesthetics and the philosophy of art is his well-known and provocative attempt to ethicize art. Yet, there is hardly any certainty regarding the nature of this ethicization. As far as the realization of Levinas’s program is concerned, readers usually remember its harmful effects.1 On the other hand, there are equally appreciative tones in his reading of art. It might be (...) more correct to say that the derogatory side is part of a fundamentally ambiguous attitude. It is almost as if Levinas’s radical ethical thinking, the job of which is to tackle totalizing Western thought, should speak in two voices when it comes to the aesthetic and the arts.Most of the commentaries run into, and then set out to resolve this weird situation marked by pejoration and ambiguity in one way or another. This is no easy task to accomplish; there is surely no single way out of this labyrinth. An element of irony is definitely required on the side of the interpreter. Arguably, my text may be no exception in the long line of attempts. In the following, I shall try my hand at these complexities and, similarly to other readers, deal with the contradictory remarks and implied but underdeveloped ideas by putting them into a meaningful framework. Like others before me, I shall do my best to provide a narrative as coherent as possible in which the letter [End Page 1] and the spirit of Levinas are followed and the relevant (phenomenological) aesthetic context is taken into account. In my case, this will mean siding with those interpreters who see a fixed set of problems dominating — that is, a single consistent path winding — in Levinas’s difficult itinerary. In more concrete terms, I shall join the camp of those who show sensitivity to the introduction of the critical act and argue that the shortcomings of the aesthetic are, to some extent, reversed in its recontextualization in human communication.2 Yet, unlike these authors who touch upon the issue of criticism to varying degrees, I shall concentrate fully on placing critical activity in the center of Levinas’s aesthetic thought and thus treating art as an important segment of ethical signification. My focus will be on the reintegration of the disengaged image into reality; I shall try to determine what this development in art implies in Levinas’s ethical phenomenological project. Concerning the particular course of my text, I shall concentrate mostly on the issue of ambiguity and, gradually working my way through it, deal with pejoration at the same time. I shall first analyze what is at stake in this ambiguousness, then attempt to establish its governing logic, only to prepare the ground on which criticism as a way out of the maze can be seen in its entirety.A Real Headache: AmbiguousnessAnyone interested in Levinas’s aesthetic thought arrives at a truly interesting but nebulous field. By nebulousness I primarily mean the overly ambiguous character of Levinas’s position. What Levinas has to say is indeed quite difficult to pin down or, at least, it is highly equivocal: the noise of critique is balanced by the sound of quiet but all the more patent affirmation. In every phase of his thinking there is a suspicion felt toward artistic expression, which may on occasion reach the level of derogation; all this is nevertheless accompanied by clear-cut support. This can be sensed in chance remarks, such as, in “Reality and Its Shadow” — the essay mostly responsible for the bad reputation of [End Page 2] Levinas in aesthetics — where Levinas discusses the plasticity of literary works and mentions a “particularly admirable page” in Proust’s The Captive (RS 10). In spite of the anti-aesthetic logic and philistine-like rhetoric of the essay, the art-loving character of the author — who is beyond a doubt an affectionate reader — is revealed for a second.Remarks like this are quite suggestive with respect to Levinas’s appraisal of the arts—as are many other details of Levinas’s work. Of all these, his apparent knowledge and use of artworks in his... (shrink)