A cross sectional study of a sample of Australian accounting students during 2011 is used to test whether the relationship concept of guanxi is accepted as a social networking concept across cultures. While favour-seeking guanxi appears to be equally important across cultural groups (as a universal set of values), its negative variant, rent-seeking guanxi continues to be sanctioned to a greater extent by students holding temporary visas from Mainland China. Contrary to the findings of Fan, Woodbine, and Scully (2012) involving (...) Chinese auditors, this study of Australian and Chinese students did not identify favour-seeking guanxi as a factor influencing ethical judgment, whereas rent-seeking guanxi was strongly significant as a predictor of judgment making for Australian students. Major concerns are expressed about the need to sensitize Chinese students to make them more aware of unethical practices prevalent in their home country. These findings have significant implications for educators delivering ethics courses to cohorts that include international students as well as the professional bodies involved in designing development programs. (shrink)

A cross sectional study of a sample of Australian accounting students during 2011 is used to test whether the relationship concept of guanxi is accepted as a social networking concept across cultures. While favour-seeking guanxi appears to be equally important across cultural groups (as a universal set of values), its negative variant, rent-seeking guanxi continues to be sanctioned to a greater extent by students holding temporary visas from Mainland China. Contrary to the findings of Fan, Woodbine, and Scully (2012) involving (...) Chinese auditors, this study of Australian and Chinese students did not identify favour-seeking guanxi as a factor influencing ethical judgment, whereas rent-seeking guanxi was strongly significant as a predictor of judgment making for Australian students. Major concerns are expressed about the need to sensitize Chinese students to make them more aware of unethical practices prevalent in their home country. These findings have significant implications for educators delivering ethics courses to cohorts that include international students as well as the professional bodies involved in designing development programs. (shrink)

Ross P. Cameron argues that the flow of time is a genuine feature of reality. He suggests that the best version of the A-Theory is a version of the Moving Spotlight view, according to which past and future beings are real, but there is nonetheless an objectively privileged present. Cameron argues that the Moving Spotlight theory should be viewed as having more in common with Presentism than with the B-Theory. Furthermore, it provides the best account of truthmakers for claims (...) about what was or will be the case. Cameron goes on to defend an account of the open future, and argues that this is a better account than that available to the Growing Block theory. (shrink)

Is authoritarian power ever legitimate? The contemporary political theory literature—which largely conceptualizes legitimacy in terms of democracy or basic rights—would seem to suggest not. I argue, however, that there exists another, overlooked aspect of legitimacy concerning a government’s ability to ensure safety and security. While, under normal conditions, maintaining democracy and rights is typically compatible with guaranteeing safety, in emergency situations, conflicts between these two aspects of legitimacy can and often do arise. A salient example of this is the COVID-19 (...) pandemic, during which severe limitations on free movement and association have become legitimate techniques of government. Climate change poses an even graver threat to public safety. Consequently, I argue, legitimacy may require a similarly authoritarian approach. While unsettling, this suggests the political importance of climate action. For if we wish to avoid legitimating authoritarian power, we must act to prevent crises from arising that can only be resolved by such means. (shrink)

I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...) and discussing the ramifications of giving the justification I think best. (shrink)

What are the ontological commitments of a sentence? In this paper I offer an answer from the perspective of the truthmaker theorist that contrasts with the familiar Quinean criterion. I detail some of the benefits of thinking of things this way: they include making the composition debate tractable without appealing to a neo-Carnapian metaontology, making sense of neo-Fregeanism, and dispensing with some otherwise recalcitrant necessary connections.

The connection between whole and part is intimate: not only can we share the same space, but I’m incapable of leaving my parts behind; settle the nonmereological facts and you thereby settle what is a part of what; wholes don’t seem to be an additional ontological commitment over their parts. Composition as identity promises to explain this intimacy. But it threatens to make the connection too intimate, for surely the parts could have made a different whole and the whole have (...) had different parts. In this paper I attempt to offer an account of parthood that is intimate enough but not too intimate: the parts generate the whole, but they are not themselves the whole. (shrink)

Throughout the twentieth century, the classical logic of Frege and Russell dominated the field of formal logic. But, as Ross Brady argues, a new type of weak relevant logic may prove to be better equipped to present new solutions to persistent paradoxes. _Universal Logic _begins with an overview of classical and relevant logic and discusses the limitations of both in analyzing certain paradoxes. It is the first text to demonstrate how the main set-theoretic and semantic paradoxes can be solved (...) in a systematic way and as such will be of great interest to both scholars and students of logic. (shrink)

There is widespread disagreement as to what the facts are concerning just when a collection of objects composes some further object; but there is widespread agreement that, whatever those facts are, they are necessary. I am unhappy to simply assume this, and in this paper I ask whether there is reason to think that the facts concerning composition hold necessarily. I consider various reasons to think so, but find fault with each of them. I examine the theory of composition as (...) identity, but argue that the version of this doctrine that entails universalism is implausible. I consider the claim that the a priority of such facts leads to their necessity, but give a defence of substantial contingent a priori truths. I ask whether the contingency of such facts would lead to unwelcome possibilities, but argue that the worrying looking possibilities can be blocked if it is desired. Next, I argue against the thought that the Lewis-Sider argument against restricted composition might give us reason to accept the necessity of universalism. Lastly, I respond to two objections from the 2006 BSPC. I conclude in favour of the contingency of the facts concerning when some things compose some thing. (shrink)

The locus classicus for the didactic aspect of Greek tragedy is, of course, Aristophanes' Frogs, especially the passage at 1009–10 where Aeschylus and Euripides agree that tragic poets are valued τι βελτоυϲ…πоιоμεν τοϲ νθρπουϲ ν ταϲ πλεϲιν. But how seriously should we take this? It is comedy, after all.

Governments and citizens of nearly every nation have been compelled to respond to COVID-19. Many measures have been adopted, including contact tracing and risk assessment algorithms, whereby citizen whereabouts are monitored to trace contact with other infectious individuals in order to generate a risk status via algorithmic evaluation. Based on 38 in-depth interviews, we investigate how people make sense of Health Code, the Chinese contact tracing and risk assessment algorithmic sociotechnical assemblage. We probe how people accept or resist Health Code (...) by examining their ongoing, dynamic, and relational interactions with it. Participants display a rich variety of attitudes toward privacy and surveillance, ranging from fatalism to the possibility of privacy to trade-offs for surveillance in exchange for public health, which is mediated by the perceived effectiveness of Health Code and changing views on the intentions of institutions who deploy it. We show how perceived competency varies not just on how well the technology works, but on the social and cultural enforcement of various non-technical aspects like quarantine, citizen data inputs, and cell reception. Furthermore, we illustrate how perceptions of Health Code are nested in people’s broader interpretations of disease control at the national and global level, and unexpectedly strengthen the Chinese authority’s legitimacy. None of the Chinese public, Health Code, or people’s perceptions toward Health Code are predetermined, fixed, or categorically consistent, but are co-constitutive and dynamic over time. We conclude with a theorization of a relational perception and methodological reflections to study algorithmic sociotechnical assemblages beyond COVID-19. (shrink)

At the very end of Plato's Symposium our narrator awakes to find Socrates still hard at it, and making Agathon and Aristophanes agree that the composition of tragedy and comedy is really one and the same thing:… προсαναγκάӡειν τὸν Σωκράτη ὁμολογεῖν αὐτοὺс τοῦ αὐτοῦ ἀνδρὸс εἷναι κωμωιδίαν καὶ τραγωιδίαν ἐπἰсταϲθαι ποιεῖν, καὶ τὸν τέχνηι τραγωιδοποιὸν ὄντα καὶ κωμωιδοποιὸν εἷναι. ταῦτα δὴ ἀναγκαӡομένουϲ αὐτοὺϲ … the two playwrights succumb to sleep, leaving Socrates triumphant. Socrates had to ‘force’ his case; and it (...) is a fact that, though we know of well over 100 fifth-century playwrights, we do not know of a single one who produced both tragedy and comedy. In a famous fragment the comedian Antiphanes complains that the tragedians have an easy time—familiar stories, the deus ex machina etc.—ἡμῖν δὲ ταῦτ' οὐκ ἔсτιν … It is a matter of ‘them’ and ‘us’. Furthermore, there was an entire separate genre besides tragedy and comedy. As Demetrius put it, τραγωιδία χάριταϲ μὲν παραλαμβάνει ἐν πολλοῖϲ, ὁ δὲ γέλωϲ ἐχθρὸϲ τραγωιδίαϲ· οὐδὲ γὰρ ἐπινοήϲειεν ἄν τιϲ τραγωιδίαν παίӡουϲαν, ἐπεὶ ϲάτυρον γράψει ἀντὶ τραγωιδίαϲ. (shrink)

By exploring the integral relationship between democracy and economic justice, Democratic Distributive Justice seeks to explain how democratic countries with market systems should deal with the problem of high levels of income-inequality. The book acts as a guide for dealing with this issue by providing an interdisciplinary approach that combines political, economic, and legal theory. It also analyzes the nature of economic society and puts forth a new understanding of the agents and considerations bearing upon the ethics of relative pay, (...) such as the nature of individual contributions and the extent of community in capital based market systems. Economic justice is then integrated with democratic theory, yielding what Ross Zucker calls 'democratic distributive justice'. While prevailing theory defines democracy in terms of the electoral mechanism, the author holds that the principles of distribution form part of the very definition of democracy, which makes just distribution a requirement of democratic government. (shrink)

Action must be taken to combat climate change. Yet, how the costs of climate action should be allocated among states remains a question. One popular answer—the polluter-pays principle (PPP)—stipulates that those responsible for causing the problem should pay to address it. While intuitively plausible, the PPP has been subjected to withering criticism in recent years. It is timely, following the Paris Agreement, to develop a new version: one that does not focus on historical production-based emissions but rather allocates climate burdens (...) in proportion to each state’s annual consumption-based emissions. This change in carbon accounting results in a fairer and more environmentally effective principle for distributing climate duties. (shrink)

'Chains of Being' argues that there can be infinite chains of dependence or grounding. Cameron also defends the view that there can be circular relations of ontological dependence or grounding, and uses these claims to explore issues in logic and ontology.

I first offer a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present. I then examine the recent model proposed by Hud Hudson (2009, 2014) and Alexander Pruss (2013)—ubiquitous entension—and flag a worry with their account that stems from predominant analyses of the concept of ‘material object’. I then attempt to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augusine and Anselm. I argue that the model of omnipresence (...) explicated by Augustine and Anselm has the resources to avoid the noted worry by offering an alternative account of the divide between the immaterial and the material. I conclude by considering a few alternative analyses of ‘material object’ that make conceptual room for a contemporary Christian theist to follow suite in thinking that at least some immaterial entities are literally spatially located when relating to the denizens of spacetime. (shrink)

The noble aim of sociologists to "tell the truth" has sometimes involved ignoble assumptions about human beings. In this major discussion of truth in the social science, Ross Abbinnett traces the debate on truth from the "objectifying powers" of Kant through more than 200 years of critique and reformulation to the unraveling of truth by Lyotard, Foucault, and Derrida. Truth and Social Science gives students an exciting and accessible guide to the main sociological treatments of truth and can also (...) be read as an account of the collapse of modernity and the rise of new forms of thought, which treat difference and ambivalence as positive values. The book will be of interest to students of sociology, social theory, and philosophy. (shrink)

Works of music do not appear to be concrete objects; but they do appear to be created by composers, and abstract objects do not seem to be the kind of things that can be created. In this paper I aim to develop an ontological position that lets us salvage the creativity intuition without either adopting an ontology of created abstracta or identifying musical works with concreta. I will argue that there are no musical works in our ontology, but nevertheless the (...) English sentences we want to hold true are literally true. I rely on a meta-ontological view whereby ‘a exists’ can be true without committing us to an entity that is a. This meta-ontological view is illustrated by its application to the familiar example of the statue and the clay. I argue that my account of musical ontology fares better on the balance of costs and benefits than its rivals. (shrink)

This paper attempts to locate, within an actualist ontology, truthmakers for modal truths: truths of the form or . In Sect. 1 I motivate the demand for substantial truthmakers for modal truths. In Sect. 21 criticise Armstrong's account of truthmakers for modal truths. In Sect. 31 examine essentialism and defend an account of what makes essentialist attributions true, but I argue that this does not solve the problem of modal truth in general. In Sect. 41 discuss, and dismiss, a theistic (...) account of the source of modal truth proposed by Alexander Pruss. In Sect. 5 I offer a means of (dis)solving the problem. (shrink)

Quine said that the ontological question can be asked in three words, ‘What is there?’, and answered in one, ‘everything’. He was wrong. We need an extra word to ask the ontological question: it is ‘What is there, really?’; and it cannot be answered truthfully with ‘everything’ because there are some things that exist but which don’t really exist (and maybe even some things that really exist but which don’t exist).

In this paper I examine the objection to truthmaker theory, forcibly made by David Lewis and endorsed by many, that it violates the Humean denial of necessary connections between distinct existences. In Sect. 1 I present the argument that acceptance of truthmakers commits us to necessary connections. In Sect. 2 I examine Lewis’ ‘Things-qua-truthmakers’ theory which attempts to give truthmakers without such a commitment, and find it wanting. In Sects. 3–5 I discuss various formulations of the denial of necessary connections (...) and argue that each of them is either false or compatible with truthmaker theory. In Sect. 6 I show how the truthmaker theorist can resist the charge that they are committed to necessary exclusions between possible existents. I conclude that there is no good objection to truthmaker theory on the grounds that it violates the Humean dictum. (shrink)

In this paper I further elucidate and defend a metaontological position that allows you to have a minimal ontology without embracing an error-theory of ordinary talk. On this view 'there are Fs' can be strictly and literally true without bringing an ontological commitment to Fs. Instead of a sentence S committing you to the things that must be amongst the values of the variables if it is true, I argue that S commits you to the things that must exist as (...) truthmakers for S if it is true. I rebut some recent objections that have been levelled against this metaontological view. (shrink)

This book starts from the proposition that the field of intelligence lacks any systematic ethical review, and then develops a framework based on the notion of harm and the establishment of Just Intelligence Principles. As the professional practice of intelligence collection adapts to the changing environment of the twenty-first century, many academic experts and intelligence professionals have called for a coherent ethical framework that outlines exactly when, by what means and to what ends intelligence is justified. Recent controversies, including reports (...) of abuse at Guantanamo Bay and Abu Ghraib, allegations of extraordinary rendition programmes and the ever-increasing pervasiveness of the ‘surveillance state’, have all raised concerns regarding the role of intelligence in society. As a result, there is increased debate regarding the question of whether or not intelligence collection can be carried out ethically. _The Ethics of Intelligence_ tackles this question by creating an ethical framework specifically designed for intelligence that is capable of outlining under what circumstances, if any, different intelligence collection activities are ethically permissible. The book examines three of the main collection disciplines in the field of intelligence studies: imagery intelligence, signals intelligence and human intelligence. By applying the ethical framework established at the beginning of the book to these three important intelligence collection disciplines, it is possible to better understand the ethical framework while also demonstrating its real-life applicability. This book will be of much interest to students of intelligence studies, ethics, war and conflict studies, security studies and IR. (shrink)

Every Thing Must Go aruges that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it ...

The doxastic view (DV) of trust maintains that trust essentially involves belief. In a recent paper, Arnon Keren (Citation2020) gestures toward a new objection to the view, labeled Trust’s Meno Problem (TMP), which calls into question the DV’s ability to explain the widely held intuition that trust has distinct and indispensable value. As of yet, there has been no attempt to take up TMP on behalf of DV. This paper aims to fill precisely this lacuna. I do so in three (...) main stages. In §1 I contextualize and elucidate the problem, to which Keren gestures but does not address in detail. In §2 I disambiguate multiple possible interpretations of TMP, seeking to identify the most philosophically challenging. Finally, in §3, I argue that DV can solve even this interpretation. In order to do so, I make use ofthe highly plausible claim we find in the work of Katherine Hawley (Citation2012, 2019): that trust pays a compliment to the trustee. The payoffs of exploring the doxastic view in the context of Trust’s Meno Problem are twofold: we better understand the nature of the problem itself, and we see that the doxastic view can give a satisfying answer. (shrink)

Some argue that Lewisian realism fails as a reduction of modality because in order to meet some criterion of success the account needs to invoke primitive modality. I defend Lewisian realism against this charge; in the process, I hope to shed some light on the conditions of success for a reduction. In §1 I detail the resources the Lewisian modal realist needs. In §2 I argue against Lycan and Shalkowski’s charge that Lewis needs a modal notion of ‘world’ to ensure (...) that worlds correspond to possibilities. In §3 I respond to Divers and Melia’s objection that Lewis needs to invoke primitive modality to give a complete account of what worlds there are. In §4 I ask what it is for a notion to ‘involve’ modality. I conclude that the question is either in bad standing or at best offers little traction on the debate, and propose a different way of assessing when materials are appropriately included in a reductive base. (shrink)

A collection of 22 interviews and one personal essay, _Julia Kristeva Interviews_ presents an intimate and accessible portrait of one of France's most important critical thinkers and intellectual personalities.

Paul Sheehy has argued that the modal realist cannot satisfactorily allow for the necessity of God's existence. In this short paper I show that she can, and that Sheehy only sees a problem because he has failed to appreciate all the resources available to the modal realist. God may be an abstract existent outside spacetime or He may not be: but either way, there is no problem for the modal realist to admit that He exists at every concrete possible world.

Simon Blackburn posed a dilemma for any realist attempt to identify the source of necessity. Either the facts appealed to to ground modal truth are themselves necessary, or they are contingent. If necessary, we begin the process towards regress; but if contingent, we undermine the necessity whose source we wanted to explain. Bob Hale attempts to blunt both horns of this dilemma. In this paper I examine their respective positions and attempt to clear up some confusions on either side. I (...) come to defend Hale’s conclusion that both horns of the dilemma can be resisted. I end by defending my own account of the source of necessity, and showing why it does not fall victim to Blackburn’s problem. (shrink)

Recent scholarship has drawn attention to John Rawls’s concern with stability—a concern that, as Rawls himself notes, motivated Part III of A Theory of Justice and some of the more important changes of his political turn. For Rawls, the possibility of achieving ‘stability for the right reasons’ depends on citizens possessing sufficient moral motivation. I argue, however, that the moral psychology Rawls develops to show how such motivation would be cultivated and sustained does not cohere with his specific descriptions of (...) ‘pluralist ’ doctrines. Considering Rawls’s claims that ‘most’ citizens—both in contemporary liberal democracies and in the well-ordered society—possess such doctrines, this incompatibility threatens to undermine his stability arguments. Despite the enormous importance of pluralist doctrines and the potential difficulties they pose for Rawls’s project, remarkably little attention has been paid to them. By critically examining these difficulties, the article begins to address this oversight. (shrink)

Some truths are necessary, others could have been false. Why? What is the source of the distinction between the necessary and the contingent? What's so special about the necessary truths that account for their necessity? In this article, we look at some of the most promising accounts of the grounds of necessity: David Lewis' reduction of necessity to truth at all possible worlds; Kit Fine's reduction of necessity to essence; and accounts of necessity that take the distinction between the necessary (...) and the contingent to be a matter of convention. (shrink)

In this paper I examine two principles of orthodox truthmaker theory: truthmaker maximalism - the doctrine that every (contingent) truth has a truthmaker, and truthmaker necessitarianism - the doctrine that the existence of a truthmaker necessitates the truth of any proposition which it in fact makes true. I argue that maximalism should be rejected and that once it is we only have reason to hold a restricted form of necessitarianism.

We examine moving spotlight theories of time: theories according to which there are past and future events and an objective present moment. In Section 1, we briefly discuss the origins of the view. In Section 2, we describe the traditional moving spotlight view, which we understand as an ‘enriched’ B-theory of time, and raise some problems for that view. In the next two sections, we describe versions of the moving spotlight view that we think are better and which solve those (...) problems. In Section 3, we describe a version of the view that combines permanentism – the thesis that all things always exist – with propositional temporalism, the thesis that some propositions are sometimes true and sometimes false. In Section 4, we discuss a version of the view that is like an ‘enriched’ presentism. We conclude with some brief thoughts on issues that remain outstanding. (shrink)