Personal data use is increasingly permeating our everyday life. Informed consent for personal data use is a central instrument for ensuring the protection of personal data. However, current informed consent practices often fail to actually inform data subjects about the use of personal data. This article presents the results of a requirements analysis for informed consent from both a legal and usability perspective, considering the application context of educational assessment. The requirements analysis is based on European Union law and a (...) review of current practices. As the main outcome, the article presents a blueprint which will be the basis for the development of an informed consent template that supports data controllers in establishing an effective and efficient informed consent form. Because the blueprint, and subsequently, the template, distinguishes between legal and usability requirements, it also provides the basis for the mapping of legal requirements in other contexts. (shrink)

Philosophy in Minutes distils 200 of the most important philosophical ideas into easily digestible, bite-sized sections. The core information for every topic - including debates such as the role of philosophy in science and religion, key thinkers from Aristotle to Marx, and introductions to morality and ethics - is explained in straightforward language, using illustrations to make the concepts easy to understand and remember. Whether you are perplexed by existentialism or pondering the notion of free will, this accessible small-format book (...) will help any reader to quickly grasp the basics of this highly nuanced subject. Chapters include: Truth and logic, Marxism, Communism and Socialism, Ontology, Philosophy and literature, Existence of God, Feminist theory, Consciousness, The future of philosophy. (shrink)

Cartesianer und Wittgensteinianer diskutieren über die logischen Grundlagen der Empfindungssprache. Mit einem Gedankenexperiment suggeriert der Cartesianer die Notwendigkeit, "private Objekte" anzunehmen. Der Wittgensteinianer deckt die "grammatische Täuschung" auf, der der Cartesianer dabei unterliegt. Nun sucht dieser, seinen Ansatz zu retten, indem er die Empfindungen des anderen als "theoretische Entitäten" konstruiert: Neucartesianismus. Bestimmte empirische Befunde könnten ihn dabei aber in das Dilemma bringen, entweder seine Theorie oder seine "natürliche Einstellung" zum anderen Menschen aufzugeben. Allerdings bleibt auch dem Wittgensteinianer ein ähnliches Dilemma (...) letztlich nicht erspart. (shrink)

Quick, accessible, compact guide to understanding key political concepts. Contents include: Liberty, Justice, Equality, Human rights, Social contract, Democracy, Monarchy, Anarchism, Capitalism, Socialism, Nationalism and Globalisation.

The struggle against liberalism in the totalitarian view of the state.--The concept of essence.--The affirmative character of culture.--Philosophy and critical theory.--On hedonism.--Industrialization and capitalism in the work of Max Weber.--Love mystified; a critique of Norman O. Brown and a reply to Herbert Marcuse by Norman O. Brown.--Aggressiveness in advanced industrial society.

This book treats modal logic as a theory, with several subtheories, such as completeness theory, correspondence theory, duality theory and transfer theory and is intended as a course in modal logic for students who have had prior contact with modal logic and who wish to study it more deeply. It presupposes training in mathematical or logic. Very little specific knowledge is presupposed, most results which are needed are proved in this book.

Marcus Giaquinto tells the compelling story of one of the great intellectual adventures of the modern era: the attempt to find firm foundations for mathematics. From the late nineteenth century to the present day, this project has stimulated some of the most original and influential work in logic and philosophy.

This paper develops a non-relativist version of contextualism about knowledge. It is argued that a plausible contextualism must take into account three features of our practice of attributing knowledge: (1) knowledge-attributions follow a default-and-challenge pattern; (2) there are preconditions for a belief's enjoying the status of being justified by default (e.g. being orthodox); and (3) for an error-possibility to be a serious challenge, there has to be positive evidence that the possibility might be realized in the given situation. It is (...) argued that standard "semantic" versions of contextualism (e.g. those of Lewis, Cohen, DeRose) fail to take these features into account, which makes them overly hospitable to the sceptic, and that Williams' version of contextualism, although incorporating (1), fails to do justice to (2) and (3). According to the contextualism developed here, although epistemic standards vary with the context, the truth-value of particular knowledge-attributions does not. Contexts here are understood as being constituted by two elements: an epistemic practice (a rule-governed social practice such as a scientific discipline, the law, a craft etc., in which knowledge-claims are evaluated according to specific standards) and the "facts of the matter" (i.e. those facts which, together with the epistemic standards in question, determine which error-possibilities are relevant and thus have to be eliminated for a knowledge-claim to be true). If there are several epistemic practices, and thus several contexts, in which a knowledge-claim can be evaluated, it is the "strictest" practice that counts. In this way, the counterintuitive consequence of other versions of contextualism that the same knowledge-claim can be true in one context, but false in another, can be avoided. At the same time, scepticism can be resisted since even in the "strictest" epistemic practices, error-possibilities become relevant only when backed by positive evidence that they might in fact obtain. (shrink)

In its first part, this paper deals with some passages of the Eneads in which the notions of consciousness and unconsciousness may be found. In spite of not having terms that correspond exactly to these in Greek, it is clear that Plotinus had very refined notions related to them, going up to indicate that consciousness might not be the epistemological function that defines humans. The multiple aspects of the phyché hyposthesis in Plotinus enables this separation between consciousness and the essence (...) of men. In its second part, this paper describes cosmological elements of the notions of consciousness and unconsciousness in Plotinus, since the celestial bodies are admitted as living beings. This paper indicates, finally, some problems related to astrology in Plotinus concerned with the notion of consciousness of the stars. (shrink)

Philosophy and Phenomenological Research, EarlyView.

Philosophy and Phenomenological Research, EarlyView.

This new edition brings Farquharson's authoritative 1944 translation up to date and includes a helpful introduction and notes for the student and general reader. Rutherford includes a selection of letters from Marcus to his tutor Fronto--most of which date from his earlier years--that offer personal detail and help to fill out the somber portrait of the emperor that is found in the Meditations.

A personal account of a great Roman Emperor's life lessons.

Liberalism is often claimed to be at odds with feminism and critical race theory (CRT). This article argues, to the contrary, that Rawlsian liberalism supports the central commitments of both. Section 1 argues that Rawlsian liberalism supports intersectional feminism. Section 2 argues that the same is true of CRT. Section 3 then uses Young’s ‘Five Faces of Oppression’—a classic work widely utilized in feminism and CRT to understand and contest many varieties of oppression—to illustrate how Rawlsian liberalism supports diverse feminist (...) and CRT projects, and why it may be critical to achieve solidarity between feminism, CRT, and Rawlsian liberalism. Finally, Section 4 responds to five objections. (shrink)

Alex Byrne contends that women are (simply) adult human females, claiming that this thesis has considerably greater initial appeal than the justified true belief (JTB) theory of knowledge. This paper refutes Byrne’s thesis in the same way the JTB theory of knowledge is widely thought to have been refuted: through simple counterexamples. Lessons are drawn. One lesson is that women need not be human. A second lesson is that biology and physical phenotypes are both irrelevant to whether someone is a (...) woman, and indeed, female in a gendered sense. A third lesson is that trans women, cis women, alien women, and robot women are all women because to be a woman is to be an adult gendered female. This paper does not purport to settle complex normative questions of ethics or justice, including whether the ordinary meaning of “woman” ought to be retained or changed—though I do note plausible implications for these debates. This paper does purport to settle what the ordinary meaning of “woman” is, and in that regard contribute to important conceptual ground-clearing regarding what constitutes an ameliorative or revisionary definition of “woman.”. (shrink)

This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ GenEth. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...) demonstrate how mental time-travel psychology leads us to resolve the semantic trilemma through a six-step process of interpersonal negotiation and renegotiation, and then conclude by showing how comparative advantages in processing power would plausibly cause AI to use similar processes to solve the semantic trilemma more reliably than we do, leading AI to make better moral-semantic choices than humans do by our very own lights. (shrink)

Visual thinking -- visual imagination or perception of diagrams and symbol arrays, and mental operations on them -- is omnipresent in mathematics. Is this visual thinking merely a psychological aid, facilitating grasp of what is gathered by other means? Or does it also have epistemological functions, as a means of discovery, understanding, and even proof? By examining the many kinds of visual representation in mathematics and the diverse ways in which they are used, Marcus Giaquinto argues that visual thinking (...) in mathematics is rarely just a superfluous aid; it usually has epistemological value, often as a means of discovery. Drawing from philosophical work on the nature of concepts and from empirical studies of visual perception, mental imagery, and numerical cognition, Giaquinto explores a major source of our grasp of mathematics, using examples from basic geometry, arithmetic, algebra, and real analysis. He shows how we can discern abstract general truths by means of specific images, how synthetic a priori knowledge is possible, and how visual means can help us grasp abstract structures. Visual Thinking in Mathematics reopens the investigation of earlier thinkers from Plato to Kant into the nature and epistemology of an individual's basic mathematical beliefs and abilities, in the new light shed by the maturing cognitive sciences. Clear and concise throughout, it will appeal to scholars and students of philosophy, mathematics, and psychology, as well as anyone with an interest in mathematical thinking. (shrink)

The thesis of this paper is that Platonic Forms are angels. I make this identification by claiming that Platonic Forms have the characteristics of angels, in particular, that Platonic Forms are alive. I offer four arguments for this claim. First, it seems that engaging in self-directed action is a sufficient condition for being alive. The Forms are, as teleological activities, self-directed actions. Second, bodies receive their being from their Forms, and some bodies are essentially alive. Third, in the Good, all (...) the types of goodness, including life, are identical. The Forms are appearances of the Good. Fourth, since the Good imparts as much goodness as it can, the Forms are alive unless there is some bar to their being alive. There are good reasons to think that there is no such bar. I then show that ethical vices do not give body to human form, but give body to other forms—those that are evil angels. Lastly, I provide a survey of the relationships that various religious traditions posit between ethical vice and the demonic. (shrink)

According to the standard interpretation of Einstein’s field equations, gravity consists of mass-energy curving spacetime, and an additional physical force or entity—denoted by Λ (the ‘cosmological constant’)—is responsible for the Universe’s metric-expansion. Although General Relativity’s direct predictions have been systematically confirmed, the dominant cosmological model thought to follow from it—the ΛCDM (Lambda cold dark matter) model of the Universe’s history and composition—faces considerable challenges, including various observational anomalies and experimental failures to detect dark matter, dark energy, or inflation-field candidates. This (...) paper shows that Einstein’s Equivalence Principle entails two possible physical interpretations of General Relativity’s field equations. Although the field equations facially appear to support the standard interpretation—that gravity consists of mass-energy curving spacetime—the field equations can be equivalently understood as holding that gravitational effects instead result from mass-energy accelerating the metric-expansion of a second-order spacetime fabric superimposed upon an absolute, first-order Euclidean space, resulting in the observational appearance of spacetime curvature. This alternative interpretation of relativity is shown to be empirically equivalent to the standard interpretation of relativity, albeit with a changing value for Λ (which is similar to how Λ is understood in the conception of Λ as ‘quintessence’, but in this case takes Λ to be gravity). The reconceptualization is then shown to potentially resolve major observational anomalies for the ΛCDM model, including recent observations conflicting with ΛCDM predictions, as well as failures to directly detect dark matter, dark energy, and inflation field/particle candidates. (shrink)

Is there a language of transcendence which does not fall under the well-worn categories of monism, theism, pantheism, biblical or pagan monotheism, personal or tripersonal God, or an impersonal absolute, conceived as immanent and/or transcendent? The present set of studies from different fields of research centers on the question whether it is possible to speak at all of transcendence or a divinity, and if it is, under what limitations does such speech proceed. In current discussion in theology and in philosophy (...) of religion, there is a pervasive awareness that the inherited terms and alternatives, developed in the western tradition, no longer facilitate an adequate understanding of the divine. Increasing familiarity with the languages of 'immanence' and 'transcendence' (under erasure) in Hindu and Buddhist thought has further jumbled our coordinates, while holding out the promise of a more subtle and vital engagement with the matter itself of religious inquiry. A further long-established distinction, between 'personal' and 'impersonal, ' also takes on rich new hues in Asian contexts, where the very notion of 'person' may undergo unsettling critiques. Transgressing the categories of 'personal' and 'impersonal' points to the mystical depth of religious traditions, emphasizes their openness and reintegrates essential elements of both perspectives. Advancing with curiosity and caution, all the contributors take seriously the diversity of historical religious traditions, while nevertheless searching for a fresh language that may connect these traditions and provide a common ground of understanding. (shrink)

The dominant theory of the evolution of moral cognition across a variety of fields is that moral cognition is a biological adaptation to foster social cooperation. This chapter argues, to the contrary, that moral cognition is likely an evolutionary exaptation: a form of cognition where neurobiological capacities selected for in our evolutionary history for a variety of different reasons—many unrelated to social cooperation—were put to a new, prosocial use after the fact through individual rationality, learning, and the development and transmission (...) of social norms. This chapter begins with a brief overview of the emerging behavioral neuroscience of moral cognition. It then outlines a novel theory of moral cognition that I have previously argued explains these findings better than alternatives. Finally, it shows how the evidence for this theory of moral cognition and human evolutionary history together suggest that moral cognition is likely not a biological adaptation. Instead, like reading sheet music or riding a bicycle, moral cognition is something that individuals learn to do—in this case, in response to sociocultural norms created in our ancestral history and passed down through the ages to enable cooperative living. (shrink)

Meditations offers timeless guidance for troubled times. Renowned for his principled leadership, Aurelius kept private notes detailing his philosophy on life and leadership. Meditations is a collection of those private notes, filled with insights on responding well to hardship both in thought and in action. His writings are a cornerstone of the Stoic philosophy, embraced by leaders throughout history and across the world for its emphasis on collaboration, rationality, and striving for the good of all people. George Long's elegant 1862 (...) translation balances accessibility with preserving the classic tone of the text. With archival printing, this pocket-sized new hardcover edition is designed for both portability and longevity. "Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages." -Marcus Aurelius. (shrink)

This paper shows that several live philosophical and scientific hypotheses – including the holographic principle and multiverse theory in quantum physics, and eternalism and mind-body dualism in philosophy – jointly imply an audacious new theory of free will. This new theory, "Libertarian Compatibilism", holds that the physical world is an eternally existing array of two-dimensional information – a vast number of possible pasts, presents, and futures – and the mind a nonphysical entity or set of properties that "read" that physical (...) information off to subjective conscious awareness (in much the same way that a song written on an ordinary compact-disc is only played when read by an outside medium, i.e. a CD-player). According to this theory, every possible physical “timeline” in the multiverse may be fully physically deterministic or physically-causally closed but each person’s consciousness still entirely free to choose, ex nihilo, outside of the physical order, which physically-closed timeline is experienced by conscious observers. Although Libertarian Compatibilism is admittedly fantastic, I show that it not only follows from several live scientific and philosophical hypotheses, I also show that it (A) is a far more explanatorily powerful model of quantum mechanics than more traditional interpretations (e.g. the Copenhagen, Everett, and Bohmian interpretations), (B) makes determinate, testable empirical predictions in quantum theory, and finally, (C) predicts and explains the very existence of a number of philosophical debates and positions in the philosophy of mind, time, personal identity, and free will. First, I show that whereas traditional interpretations of quantum mechanics are all philosophically problematic and roughly as ontologically “extravagant” as Libertarian Compatibilism – in that they all posit “unseen” processes – Libertarian Compatibilism is nearly identical in structure to the only working simulation that human beings have ever constructed capable of reproducing (and so explaining) every general feature of quantum mechanics we perceive: namely, massive-multiplayer-online-roleplaying videogames (or MMORPGs). Although I am not the first to suggest that our world is akin to a computer simulation, I show that existing MMORPGs (online simulations we have already created) actually reproduce every general feature of quantum mechanics within their simulated-world reference-frames. Second, I show that existing MMORPGs also replicate (and so explain) many philosophical problems we face in the philosophy of mind, time, personal identity, and free will – all while conforming to the Libertarian Compatibilist model of reality. -/- I conclude, as such, that as fantastic and metaphysically extravagant as Libertarian Compatibilism may initially seem, it may well be true. It explains a number of features of our reality that no other physical or metaphysical theory does. (shrink)

Farmers’ markets (FMs) represent a crucial player in urban food systems, being the interconnection of local agricultural production and consumption, and serving as spaces for both economic exchange and community building. Despite their transformative potential, there is a scarcity of research that comprehensively investigates the dynamics of FMs network structure and the influence of the actors shaping FMs. The present article delves into the network of relationships within FMs in the Italian city of Bologna. This study adopts the Social Network (...) Analysis (SNA) methodology applied with the Net-Map tool. The research objectives are to visualise the underlying network structure, map the dynamics, and identify the key actors who play pivotal roles in Bologna’s FMs and their level of influence. The research carried out interviews with ten FMs stakeholders, revealing the network of relationships between 54 actors, divided into three categories—civil society, food economy and public administration. Actors were linked by a total of 428 relationships across three types of networks: support, economic, and hindering. Findings indicate a strong support network structure characterised by varying degrees of centrality among different actors. Farmers emerge as a central node due to their pivotal role in providing fresh, local produce. Additionally, local institutions contribute significantly to FMs resilience and growth. Our research demonstrates the importance of recognising the embeddedness of FMs within the local context. By understanding the network structure and influential actors in FMs, policymakers can devise more effective policies for promoting local agriculture, and enhancing the sustainability of urban–rural exchanges. In conclusion, the present study offers valuable insights into the network dynamics of FMs, highlighting their crucial role in the sustainable development of urban and local food systems. (shrink)

Many of Margaret Cavendish’s criticisms of Thomas Hobbes in the Philosophical Letters (1664) relate to the disorder and damage that she holds would result if Hobbesian pressure were the cause of visual perception. In this paper, I argue that her “two men” thought experiment in Letter IV is aimed at a different goal: to show the explanatory potency of her account. First, I connect Cavendish’s view of visual perception as “patterning” to the “two men” thought experiment in Letter IV. Second, (...) I provide a potential reply on Hobbes’s behalf that appeals to physiological differences between perceivers’ sense organs, drawing upon Hobbes’s optics in De homine. Third, I argue that such a reply would misunderstand Cavendish’s objective of showing the limited explanatory resources available in understanding visual perception as pressing when compared to her view of visual perception as patterning. (shrink)

Theorists have long debated whether John Rawls’ conception of justice as fairness can be extended to nonideal (i.e. unjust) social and political conditions, and if so, what the proper way of extending it is. This paper argues that in order to properly extend justice as fairness to nonideal conditions, Rawls’ most famous innovation – the original position – must be reconceived in the form of a “nonideal original position.” I begin by providing a new analysis of the ideal/nonideal theory distinction (...) within Rawls’ theoretical framework. I then systematically construct a nonideal original position, showing that although its parties must have Rawls’ principles of ideal justice and priority relations as background aims, the parties should be entirely free to weigh those aims against whatever burdens and benefits they might face under nonideal conditions. Next, I show that the parties ought to aim to secure for themselves a special class of nonideal primary goods: all-purpose goods similar to Rawls’ original primary goods, but which in this case are all-purpose goods individuals might use to (A) promote Rawlsian ideals under nonideal conditions, (B) weigh Rawls’ principles of ideal justice and priority relations against whatever burdens and benefits they might face under nonideal conditions, and (C) effectively pursue their most favored weighting thereof. I then defend a provisional list of nonideal primary goods which include opportunities to participate effectively in equitable and inclusive grassroots reform movements guided by a series of substantive aims. Finally, I briefly speculate on how the parties to the nonideal original position might deliberate to principles of nonideal justice for distributing nonideal primary goods, suggesting that those goods should be distributed in proportion to unjust disadvantage. (shrink)

In this article I have two primary goals. First, I present two recent views on the distinction between knowledge-that and knowledge-how (Stanley and Williamson, The Journal of Philosophy 98(8):411–444, 2001; Hetherington, Epistemology futures, 2006). I contend that neither of these provides conclusive arguments against the distinction. Second, I discuss studies from neuroscience and experimental psychology that relate to this distinction. Having examined these studies, I then defend a third view that explains certain relevant data from these studies by positing the (...) double dissociation of knowledge-that and knowledge-how and that is also able to do explanatory work elsewhere. (shrink)

This paper aims to provide a unifying approach to the analysis of understanding coherencies and understanding subject matters by highlighting the contextualist nature of understanding. Inspired by the relevant alternatives contextualism about knowledge, I will argue that understanding inherently has context-sensitive features and that a theory of understanding that highlights those features can incorporate our intuitions towards understanding as well as consolidate the different accounts of how to analyse understanding. In developing a contextualist account of understanding, I will argue that (...) an account of the features commonly taken to be central to understanding greatly benefits from a contextualist framework. Central to my analysis will be the claim that a person has to fulfill the function of a competent problem solver in order to qualify for the ascription of understanding. In addition to the theoretical elucidation of my contextualist approach to understanding, a demanding hypothetical scenario will be developed to function as a test case. (shrink)

Marcus Aurelius' Meditations is a private notebook of philosophical reflections with universal significance. Drawing on Stoic philosophy, Marcus confronts challenges that affect us all in our struggle to live meaningful lives. This edition includes a selection of Marcus' correspondence with his tutor Fronto which complements the Meditations.

The common assumption is that if a group comprising moral agents can act intentionally, as a group, then the group itself can also be properly regarded as a moral agent with respect to that action. I argue, however, that this common assumption is the result of a problematic line of reasoning I refer to as “the collective fallacy.” Recognizing the collective fallacy as a fallacy allows us to see that if there are, in fact, irreducibly joint actors, then some of (...) them will lack the full-fledged moral agency of their members. The descriptivist question of whether a group can perform irreducibly joint intentional action need not rise and fall with the normative question of whether a group can be a moral agent. (shrink)

A wide range of non-pharmaceutical interventions (NPIs) have been introduced to stop or slow down the COVID-19 pandemic. Examples include school closures, environmental cleaning and disinfection, mask mandates, restrictions on freedom of assembly and lockdowns. These NPIs depend on coercion for their effectiveness, either directly or indirectly. A widely held view is that coercive policies need to be publicly justified—justified to each citizen—to be legitimate. Standardly, this is thought to entail that there is a scientific consensus on the factual propositions (...) that are used to support the policies. In this paper, we argue that such a consensus has been lacking on the factual propositions justifying most NPIs. Consequently, they would on the standard view be illegitimate. This is regrettable since there are good reasons for granting the state the legitimate authority to enact NPIs under conditions of uncertainty. The upshot of our argument is that it is impossible to have both the standard interpretation of the permissibility of empirical claims in public justification and an effective pandemic response. We provide an alternative view that allows the state sufficient room for action while precluding the possibility of it acting without empirical support. (shrink)

Based on her earlier ground-breaking axiomatization of quantified modal logic, the papers collected here by the distinguished philosopher Ruth Barcan Marcus cover much ground in the development of her thought, spanning from 1961 to 1990. The first essay here introduces themes initially viewed as iconoclastic, such as the necessity of identity, the directly referential role of proper names as "tags", the Barcan Formula about the interplay of possibility and existence, and alternative interpretations of quantification. Marcus also addresses the (...) putative puzzles about substitutivity and about essentialism. The collection also includes influential essays on moral conflict, on belief and rationality, and on some historical figures. Many of her views have been incorporated into current theories, while others remain part of a continuing debate. (shrink)

The common assumption is that if a group comprising moral agents can act intentionally, as a group, then the group itself can also be properly regarded as a moral agent with respect to that action. I argue, however, that this common assumption is the result of a problematic line of reasoning I refer to as “the collective fallacy.” Recognizing the collective fallacy as a fallacy allows us to see that if there are, in fact, irreducibly joint actors, then some of (...) them will lack the full-fledged moral agency of their members. The descriptivist question of whether a group can perform irreducibly joint intentional action need not rise and fall with the normative question of whether a group can be a moral agent. (shrink)

This article argues that diverse theorists have reasons to theorize about fairness in nonideal conditions, including theorists who reject fairness in ideal theory. It then develops a new all-purpose model of ‘nonideal fairness.’ §1 argues that fairness is central to nonideal theory across diverse ideological and methodological frameworks. §2 then argues that ‘nonideal fairness’ is best modeled by a nonideal original position adaptable to different nonideal conditions and background normative frameworks (including anti-Rawlsian ones). §3 then argues that the parties to (...) the model have grounds to seek a variety of remedial social, legal, cultural, and economic ‘nonideal primary goods’ for combating injustice, as well as grounds to distribute these goods in an equitable and inclusive manner. Finally, I illustrate how the model indexes the nonideal primary goods it justifies to different nonideal contexts and background normative frameworks, illustrating why diverse theorists should find the model and its output principles attractive. (shrink)