One influential tradition holds that blame is a moral attitude: blame is appropriate only when the target of blame has violated a moral norm without excuse or justification. Against this, some have recently argued that agents can be blameworthy for their violation of epistemic norms even when no moral norms are thereby violated. This paper defends the appropriateness of aesthetic blame: agents can be blameworthy for their violation of aesthetic norms as such, where aesthetic norms are the norms of social (...) practices that aim at aesthetic values. I adapt a generic account of blame as protest, which can take variable forms, and then argue that aesthetic distortion cases—cases in which an existing artwork is distorted in its presentation—most clearly warrant blame even in the absence of violations of moral norms. (shrink)

What should we do, aesthetically speaking, and why? Any adequate theory of aesthetic normativity must distinguish reasons internal and external to aesthetic practices. This structural distinction is necessary in order to reconcile our interest in aesthetic correctness with our interest in aesthetic value. I consider three case studies—score compliance in musical performance, the look of a mowed lawn, and literary interpretation—to show that facts about the correct actions to perform and the correct attitudes to have are explained by norms internal (...) to a practice. Practice-internal norms, however, cannot settle the distinct question of which practices we have reason to opt into. When it comes to the source of aesthetic normativity—in virtue of what aesthetic value is genuinely reason-giving—I argue that existing accounts, which appeal to pleasure or achievement, are inadequate. The only practice-external aesthetic requirement is a generic one to opt into at least some aesthetic practices. (shrink)

Many writers describe a sense of requirement in aesthetic experience: some aesthetic objects seem to demand our attention. In this paper, I consider whether this experienced demand could ever constitute a genuine normative requirement, which I call an aesthetic obligation. I explicate the content, form, and satisfaction conditions of these aesthetic obligations, then argue that they would have to be grounded neither in the special weight of some aesthetic considerations, nor in a normative relation we bear to aesthetic objects as (...) such, but in the connections that certain aesthetic considerations have to our practical identities. On the practical identity approach, aesthetic obligation is best understood as a species of promissory obligation, namely self-promising. But this means that the experienced demand can have, at best, the status of a veridical hallucination: although both have the same content, it is the self-promise, and not the experienced demand, that gives rise to the obligation. While aesthetic obligations concern aesthetic objects, they are not obligations to the aesthetic per se. (shrink)

Are there aesthetic obligations, and what would account for their binding force if so? I first develop a general, domain‐neutral notion of obligation, then critically discuss six arguments offered for and against the existence of aesthetic obligations. The most serious challenge is that all aesthetic obligations are ultimately grounded in moral norms, and I survey the prospects for this challenge alongside three non‐moral views about the source of aesthetic obligations: individual practical identity, social practices, and aesthetic value primitivism. I conclude (...) by raising questions for further work in this area. (shrink)

Theorists of aesthetic value since Hume have traditionally aimed to justify at least some comparative judgments of aesthetic value and to explain why we thereby have more reason to appreciate some aesthetic objects than others. I argue that three recent theories of aesthetic value—Thi Nguyen’s and Matthew Strohl’s engagement theories, Nick Riggle’s communitarian theory, and Dominic McIver Lopes’ network theory—face a challenge to carry out this explanatory task in a satisfactory way. I defend a monotonicity principle according to which the (...) strength of our aesthetic reasons to appreciate varies monotonically with aesthetic value and claim that these theories, because they do not respect the principle, are non-monotonic. If they cannot find a plausible way to preserve the link between the aesthetic goodness of an object and our aesthetic reasons to appreciate it, these non-monotonic theories should be rejected. (shrink)

In the philosophical debate about literary interpretation, the actual intentionalist claims, and the anti-intentionalist denies, that an acceptable interpretation of fictional literature must be constrained by the author’s intentions. I argue that a close examination of the two most influential recent strands in this debate reveals a surprising convergence. Insofar as both sides (a) focus on literary works as they are, where work identity is determined in part by certain (successfully realized) categorial intentions concerning, e.g., title, genre, and large-scale instances (...) of allusion, allegory, and irony and (b) allow that works can acceptably be interpreted for unintended meanings—since an intentional act can, under a different description, exhibit unintended features—then they turn out to share the same interpretive policy concerning authorial intention. This suggests that philosophers should shift the interpretation debate away from issues of authorial intention and toward issues about the aims of interpretation. (shrink)

Apparent orthodoxy holds that artistic understanding is finally valuable. Artistic understanding—grasping, as such, the features of an artwork that make it aesthetically or artistically good or bad—is a species of understanding, which is widely taken to be finally valuable. The objection from mystery, by contrast, holds that a lack of artistic understanding is valuable. I distinguish and critically assess two versions of this objection. The first holds that a lack of artistic understanding is finally valuable, because it preserves the pleasure (...) of an artwork’s incomprehensibility; the second holds that a lack of artistic understanding is conditionally valuable, as the enabling condition of a finally valuable relationship with an artwork. I defend orthodoxy by arguing that both versions of the objection fail and that we have no general reason against gaining artistic understanding. (shrink)

This paper develops an aesthetics of crossword puzzles. I present a taxonomy of crosswords in the Anglophone world and argue that there are three distinct sources of aesthetic value in crosswords. First, and in common with other puzzles, crosswords merit aesthetic experiences of our own agency: paradigmatically, the aesthetic experience of struggling for and hitting upon the right solution. In addition to instantiating the aesthetic value of puzzles in general, crosswords in particular can have two other sources of aesthetic value: (...) the visual appeal of grid art and the poetic delight of idiomatic language. Crossword aesthetics takes place at the intersection of the recently popular aesthetics of puzzles and games and the more familiar aesthetics of the visual and literary arts. (shrink)

One strand of recent philosophical attention to Marcel Proust's novel À la Recherche du Temps Perdu, exemplified by Martha Nussbaum and Rae Langton, claims that romantic love is depicted in the text as self-regarding and solipsistic. I aim to challenge this reading. First, I demonstrate that the text contains a different view, overlooked by these recent interpreters, according to which love is directed at the partially knowable reality of another. Second, I argue that a better explanation for Proust's narrator's ultimate (...) renunciation of romantic love appeals not to his impossible epistemic standard for knowledge of another person, but to his demanding evaluative standard for the permanence of love. This interpretation takes into account the broader scope of the novel, connecting with its larger themes of lost time and the desire for stability, and is more charitable, connecting to familiar worries about transience and constancy in loving relationships. (shrink)

For a certain ordinary class of desires, Marcel Proust’s thoughts on their satisfaction can be summed up in one word: don’t. Don’t satisfy your desires; doing so will fail to satisfy you. Should you therefore seek to eliminate desire? Absolutely not: desiring itself sustains you. The disappointment of attaining what you desire is one of Proust’s most persistent themes, elaborated in the florid unfolding of À la recherche du temps perdu but already expressed succinctly in an early story from Les (...) plaisirs et les jours: “Desire makes all things blossom; possession wilts them.” If you believed this, what should you do? Best to aim not to satisfy your desires at all. This paper is a development and limited defense of these baldly stated claims, and includes discussions of the role of the imagination in the formation of desire, the distinction between the hypothetical imagination and the imaginativeness that is involved in the perception of beauty, and the relationship between desire, desire satisfaction, and agent satisfaction. (shrink)

In a recent paper, Bence Nanay has argued against what he calls the Discontinuity Thesis: the claim that literature (along with all other nonabstract art forms) can never count as genuine philosophizing. I first claim that Nanay’s argument either proves too much or rests on heavy-duty premises that he does not adequately defend. I then present my own strategy for resisting Discontinuity, which argues that the proper response to both literature and philosophy can include emotional engagement coupled with reflection.

A review of Dominic McIver Lopes’s Being for Beauty: Aesthetic Agency and Value.

A review of Aesthetic Life and Why It Matters (OUP, 2022), by Dominic McIver Lopes, Bence Nanay, and Nick Riggle. In this short but rich book, three leading specialists in aesthetics have teamed up to introduce the topic of aesthetics as a branch of value theory.

Many philosophers recognize that, as a matter of psychological fact, one can believe something valuable without valuing it. I argue that it is also possible to value something without believing it valuable. Agents can genuinely value things that they neither believe disvaluable nor believe valuable along a scale of impersonal value.

This article draws on different bodies of knowledge in order to review the potential role of outdoor education in providing nature-based experiences that might contribute to sustainable living. A pragmatic perspective is adopted to critique what outdoor education is, and then what it might be. Phenomenology is used to challenge the belief that there is a causal relationship between activities and learning outcomes but foremost to consider what it is to be in nature in the first place. Aspects of both (...) realism and social constructionism are presented as essential to environmental philosophy and the concomitant, but contested, relationship between people and planet. Through these multiple realities the moral significance of nature emerges not only as a theoretical consideration but as a practical one too. In this way I challenge dualisms that provide stumbling blocks to practice and celebrate instead pluralistic thinking where starting points are based on real-life work settings where theory and practice can emerge together through place-specific solutions. (shrink)

In ancient philosophy, there is no discipline called “logic” in the contemporary sense of “the study of formally valid arguments.” Rather, once a subfield of philosophy comes to be called “logic,” namely in Hellenistic philosophy, the field includes (among other things) epistemology, normative epistemology, philosophy of language, the theory of truth, and what we call logic today. This entry aims to examine ancient theorizing that makes contact with the contemporary conception. Thus, we will here emphasize the theories of the “syllogism” (...) in the Aristotelian and Stoic traditions. However, because the context in which these theories were developed and discussed were deeply epistemological in nature, we will also include references to the areas of epistemological theorizing that bear directly on theories of the syllogism, particularly concerning “demonstration.” Similarly, we will include literature that discusses the principles governing logic and the components that make up arguments, which are topics that might now fall under the headings of philosophy of logic or non-classical logic. This includes discussions of problems and paradoxes that connect to contemporary logic and which historically spurred developments of logical method. For example, there is great interest among ancient philosophers in the question of whether all statements have truth-values. Relevant themes here include future contingents, paradoxes of vagueness, and semantic paradoxes like the liar. We also include discussion of the paradoxes of the infinite for similar reasons, since solutions have introduced sophisticated tools of logical analysis and there are a range of related, modern philosophical concerns about the application of some logical principles in infinite domains. Our criterion excludes, however, many of the themes that Hellenistic philosophers consider part of logic, in particular, it excludes epistemology and metaphysical questions about truth. Ancient philosophers do not write treatises “On Logic,” where the topic would be what today counts as logic. Instead, arguments and theories that count as “logic” by our criterion are found in a wide range of texts. For the most part, our entry follows chronology, tracing ancient logic from its beginnings to Late Antiquity. However, some themes are discussed in several eras of ancient logic; ancient logicians engage closely with each other’s views. Accordingly, relevant publications address several authors and periods in conjunction. These contributions are listed in three thematic sections at the end of our entry. (shrink)

In ‘Public Reason and Prenatal Moral Status’ (2015), Jeremy Williams argues that the ideal of Rawlsian public reason commits its devotees to the radically permissive view that abortion ought to be available with little or no qualification throughout pregnancy. This is because the only (allegedly) political value that favours protection of the foetus for its own sake—the value of ‘respect for human life’—turns out not to be a political value at all, and so its invocation in support of considerations bearing (...) upon the permissibility of abortion is beyond public reason’s remit. Thus, it will scarcely if ever be legitimate to restrict women’s equality and bodily autonomy for the sake of the foetus, even at full term. In this paper, I argue that Williams fails to establish that Rawlsian reasonable citizens must endorse the radically permissive stance vis-à-vis abortion. Citizens can, I claim, reasonably accord the value of respect for human life weight, and indeed converge on the claim that it outweighs other salient political values, during later stages of gestation. Nevertheless, Williams’s argument gets something right in that it reveals why the value of respect for human life is inadmissible at the bar of public reason in early stages of pregnancy. But then, far from throwing Rawlsian public reason into disrepute, Williams’s argument actually (albeit inadvertently) provides arguably more compelling grounds than any hitherto rallied for endorsing Rawls’s much maligned claim that opposition to the duly qualified right to abortion in the first trimester of pregnancy is ‘unreasonable’. (shrink)

Christopher Nolan is the writer and director of Hollywood blockbusters like The Dark Knight and The Dark Knight Rises, and also of arthouse films like Memento and Inception. Underlying his staggering commercial success however, is a darker sensibility that questions the veracity of human knowledge, the allure of appearance over reality and the latent disorder in contemporary society. This appreciation of the sinister owes a huge debt to philosophy and especially modern thinkers like Friedrich Nietzsche, Sigmund Freud and Jacques Derrida. (...) Taking a thematic approach to Nolan's oeuvre, Robbie Goh examines how the director's postmodern inclinations manifest themselves in non-linearity, causal agnosticism, the threat of social anarchy and the frequent use of the mise en abyme, while running counter to these are narratives of heroism, moral responsibility and the dignity of human choice. For Goh, Nolan is a 'reluctant postmodernist'. His films reflect the cynicism of the modern world, but with their representation of heroic moral triumphs, they also resist it. (shrink)

This is the first experimental study testing the effect of street performance on the subjective environmental perception of public space. It is generally believed that street performance can enhance people’s experience of public space, but studies advocating such a view have not used a control group to explicitly verify the effect of street performance. In response to this methodological limitation, we conducted two studies using experimental design. Study 1 was an online computer-based study where research participants evaluated the extent to (...) which the presence vs. absence of street performance could change their perception of public space. Study 2 was a between-group quasi-experiment in an actual public space where people physically present in the space evaluated the perception of the space with vs. without street performance. Overall, we found converging results that street performance could make public space more visitable, more restorative, and more preferable. The current findings not only fill in a gap in the literature on street performance, but they also inform the policy making and regulations of street performance. (shrink)

In this text, written in relation to my book The Black Pacific, I introduce the connections of the Black Pacific, especially those by which Māori and Pasifika struggles against land dispossession, settler colonialism and racism connect with the struggles of African peoples against slavery, colonialism and racism. Sociologically, historically and geographically speaking, these connections between colonized and postcolonized peoples appear to be extremely thin, almost ephemeral. But those who critically cultivate these connections know otherwise. In addressing how they might know (...) otherwise, the text addresses the need for critical theory to account in good faith for its reproduction of colonial knowledge structures. (shrink)

This article analyses reaction to the ideologically inspired murder of a soldier, Lee Rigby, in central London by two converts to Islam, Michael Adebowale and Michael Adebolajo. The focus of the analysis is upon the contrast between how the event was reacted to by the UK National Press and on social media. To explore this contrast, we undertook a corpus-assisted discourse analysis to look at three periods during the event: the initial attack, the verdict of the subsequent trial and the (...) sentencing of the murderers. To do this, we constructed and analysed corpora of press and Twitter coverage of the attack, the conviction of the suspects and the sentencing of them. The analysis shows that social media and the press are intertwined, with the press exerting a notable influence through social media, but social media not always being led by the press. When looking at social media reaction to such an event as this, analysts should always consider the role that the press are playing in forming that discourse. (shrink)

Certain relationships generate associative duties that exhibit robustness across change. It seems insufficient for friendship, for example, if I am only disposed to fulfil duties of friendship towards you as things stand here and now. However, robustness is not required across all variations. Were you to become monstrously cruel towards me, we might expect that my duties of friendship towards you would not be robust across that kind of change. The question then is this: is there any principled way of (...) distinguishing those variations across which robustness of the disposition to fulfil duties of friendship is required from those across which it is not? In this paper I propose a way of answering this question that invokes distinctions concerning how we value friends and friendships, and how persons and friendships possess value – distinctions that are central to the project of specifying not only the limits of robustness, but also the source of duties of friendship and associative duties more generally. (shrink)

Contextualising biblical teaching entails the adoption of certain forms, terms or thought patterns that might confuse the original message, especially if the effort takes place in a Javanese culture context that is full of subtlety and indirect communication. This study analyses a Javanese poetry form that contains the narrative of Jesus’ encounter with a Samaritan woman. The indigenous poems are widely sung by the adherents of Javanese indigenous religions. However, only a few studies are conducted on such indigenous poems that (...) contain Christian messages. This study examines whether or not the poetry form and religious terms that the writer used could serve as a vehicle to convey the good news message of the narrative of John 4:4–42 instead of creating impediment. Through literary form analysis followed by content analysis, the results showed that the Javanese poem contains several cantos, each with an embedded meaning. Finally, it intends to demonstrate how a combination, instead of contestation, of the indigenous, Islam and Christian terms is effective for the writer’s purpose. Thus, the writer’s choice was suitable in his effort to communicate the original teaching.Contribution: This study contributes to inter-religious communication by identifying the Javanese indigenous communication pattern, particularly the placement of their messages inside their poem’s structure and in various terminologies. Strengthening inter-religious communication to create a mutual understanding in Indonesian pluralistic society is needed especially as the Javanese indigenous religions are often misunderstood. (shrink)

In certain corners of the moral enhancement debate, it has been suggested we ought to consider the prospect of supplementing conventional methods of enhancing sexual fidelity (e.g. relationship counselling, moral education, self-betterment, etc.) with biochemical fidelity enhancement methods. In surveying this argument, I begin from the conviction that generally-speaking moral enhancement ought to expectably attenuate (or at least not exacerbate) vulnerability. Assuming conventional methods of enhancing sexual fidelity are at least partially effective in this respect – e.g., that relationship counselling (...) sometimes successfully attenuates the particular vulnerability victims of infidelity feel – then presumably the case for supplementing conventional methods with biochemical methods turns, in part, on the claim that doing so will better promote attenuation of victim vulnerability. -/- In this paper I argue that on a sufficiently sophisticated conception of what this vulnerability consists in, biochemical methods of enhancing fidelity will not expectably attenuate victims’ vulnerability. Moreover, when combined with conventional methods, biochemical methods will predictably tend to undermine whatever attenuation conventional methods expectably promote in that respect. Thus, I conclude that couples committed to saving their relationship following an instance of sexual infidelity have reason to prefer conventional methods of enhancing sexual fidelity sans biochemical methods to conventional methods plus biochemical methods. (shrink)

This article allies the 1997 PlayStation video game Final Fantasy VII with Slavoj Žižek’s writings on ecology to critique the area of legal philosophy known as ‘earth jurisprudence’. Earth jurisprudents argue that law bears a large part of the responsibility for humanity’s exploitation of the environment, as law helps to bar nature from subjectivity. However, as Žižek warns—and as FFVII illustrates—the desire for meaning incites people to manufacture a harmonious vision of nature that obscures the chaotic forces at work in (...) the environment and ultimately absolves humanity of responsibility towards the world. Therefore, earth jurisprudence’s program of using legal rights to limit human intervention should be rejected in favour of an approach that enables people to take an active role in addressing the ecological crisis. (shrink)

A fundamental question for IR is whether the value system of liberalism can be universalized, or if, in fact, the illiberal reality of international politics systematically rules out such a universalization. The book addresses this issue by focusing on the rise and fall of a specific liberal project supported by influential German intellectuals.

Foucault, the Family and Politics presents a rich account of the politics and power relations that organize family and intimate life, advancing with and beyond Foucault's classic and more recently-published writings. The obligation to attend school, to go to work, to stay healthy, to follow the law – 'being a good son, a good husband, and so on' as Foucault wryly remarks – are frequently organized through the family. Including contributions from a range of well-known scholars and an essay by (...) Foucault himself, translated here in English for the first time, this volume is of interest to scholars in sociology, politics, history, philosophy, gender theory, literary criticism and cultural studies. (shrink)

We developed a psychometric scale for measuring the subjective environmental perception of public spaces. In the scale development process, we started with an initial pool of 85 items identified from the literature that were related to environmental perception. A total of 1,650 participants rated these items on animated images of 12 public spaces through an online survey. Using principal component analyses and confirmatory factor analyses, we identified two affective factors with 8 items and six cognitive factors with 22 items. These (...) eight factors represent the core attributes underlying environmental perception of public spaces. Practicality of the scale and limitations of the study are also discussed. (shrink)

This study explores the phrase ‘sealed with the Holy Spirit’ of Ephesians 1:13 as a metaphor, which relates the status of the recipients with the seal. Past studies view that the metaphor teaches about covenant or unity in God’s protection, assurance, and ownership. This study hypothesises that the author uses metaphor to address the recipients who have a deeper sentiment with a seal meaning they are both Jewish and Gentile Christians but especially those who are slaves. The study combines the (...) Ephesians’ background, lexical, and exegetical analyses with the cognitive-linguistic metaphor exploration. The result shows that the metaphor ‘seal’ is closely related to the personal experience of the Gentile Christians especially the slaves more than to others as it teaches that the endowment with the Spirit makes them worthy and united in the same identity as God’s chosen people. Contribution: This article seeks to contribute to the ongoing challenges that Indonesian Christians face in manifesting their unity because of their diverse cultural or historical backgrounds as part of a formerly colonialised nation especially those who are underprivileged and live in rural areas. By recognising that God has redeemed, endowed them with the Holy Spirit, and united with each other, they are free from various status bondages, especially as a minority group among the largest Muslim population in the world. (shrink)

This paper’s central argument is that Michel Henry’s phenomenology of Life can be used to establish an ethic of hospitality. Henry recalls, by establishing the relationship to the other inside the Life’s community, that the stranger is not primarily an invader, but rather a brother, but in the meaning of the African term “ndeko”, derived from Lingala, spoken in both Congo. It is a phenomenology that asks us to transcend geographical, biological, cultural, etc. contingencies, in order to (re)discover what unites (...) us and must be fostered and protected: our humanity. In the era of humanitarian dramas of immigration in the Mediterranean Sea and in the face of identity withdrawals following the growth of extreme beliefs, the phenomenology of Life shows itself as a vital contribution, notably on the topic of the foreigner’s status and reception. (shrink)

Many religions use figurative language to convey their teachings on the spiritual journey. Identifying their similarities and differences might deepen the recognition of each core faith and create mutual appreciation. This article compared Serat Jatimurti, a Javanese indigenous spirituality text with the Exodus Homily of Origen, a text from antiquity. This article is a qualitative study to compare their teachings on the stages of the spiritual journey and the obstacles. The finding showed that both Serat Jatimurti and the Exodus Homily (...) of Origen teach that there are several stages of the spiritual journey. It also found out that the main obstacle of the spiritual journey lies in the human inner tendency to rely on self-centred perception that prevents them from recognizing reality and the will of God for them. Both texts differ significantly in their views concerning the human capability to start a spiritual journey.Contribution: This study offers clues on the path to having mutual understanding between people who embrace different spiritual journey concepts and their obstacles. It also gives the voice of indigenous spirituality proper appreciation. Such an understanding might serve as a starting point for a deeper appreciation of each other and to development of further dialogues while deepening one’s recognition of the core of their faith. (shrink)