On Blindness opens the eyes of the sighted to the world as experience by the blind, offering a unique opportunity to explore the challenges, frustrations, joys - and extraordinary insights - experienced in the everyday business of discovering the world without sight. What difference doessight or its absence make to our ideas about the world? What begins as a philosophical exchange between the noted philosopher and broadcaster Bryan Magee and the late Martin Milligan, activist and philosopher blind almost (...) from birth, develops into a personal and intense discussion of the implications of blindness. The debate is vigorous and oftenheated; sometimes contentious, it is always stimulating. In discussing the range of blind experience, from those born blind to those who became blind - including those who have to cope with the shock of gaining sight they had never before possessed - On Blindness argues strongly against the notionthat blindness is a simple experience. This extraordinary book casts new light on one of the most fundamental aspects of human experience. It will make fascinating reading for anyone interested in sight and blindness from a personal, practical or philosophical point of view. This dictionary is intended for anyone who enjoys food andwould like a handy, non-technical guide to the terms they encounter on food labels, in advertising or in the media. Its broad coverage of food and nutrition makes it invaluable for consumers, cooks, and a range of students and practitioners in the fields of catering, home economies, foodtechnology, and health care. (shrink)

There are a number of candidate rationales for the settlement of Mars. These are considered in Sect. 10.1. At least one of them is economically plausible: its use as a base of operations for asteroid mining in the Main Belt. This rationale suggests that environmental protection on Mars needs to be considered in a broader context than that of the planet alone. More specifically, the authors argue in Sect. 10.2 that planetary environmental protection is partly a matter of containment and (...) so requires a framing principle. Section 10.3 supplies such a principle for protection, “the 1/8 principle”: while economic growth in space remains exponential and comparable to historical patterns on Earth, we should use no more than 1/8 of the available resources, in order to secure a reasonable ‘breaking distance’ before we reach a point of super-exploitation. Section 10.4 examines the difficulties of applying such a principle to Mars, the need for trade-offs and special weighting for special strategic resources such as uncollapsed lava tubes. Section 10.5 points out the ease with which the principle can be turned into policy options and its good matchup with human practices of valuing and use. The latter considerations may not be decisive, but they do count strongly in its favour. (shrink)

On Blindness opens the eyes of the sighted to the world as experienced by the blind, offering a unique opportunity to explore the challenges, frustrations, joys - and extraordinary insights - experienced in the everyday business of discovering the world without sight. What difference does sight or its absence make to our ideas about the world?

There is an inextricable link between cultural and clinical safety. In Australia high‐profile Aboriginal deaths in custody, publicised institutional racism in health services and the international Black Lives Matter movement have cemented momentum to ensure culturally safe care. However, racism within health professionals and health professional students remains a barrier to increasing the number of Aboriginal and Torres Strait Islander Health professionals. The Australian Health Practitioner Regulation Agency's Aboriginal and Torres Strait Islander Health Strategy's objective to ‘eliminate racism from the (...) health system’, and the recent adoption of the Aboriginal and Torres Strait Islander peoples led cultural safety definition, has instigated systems level reflections on decolonising practice. This article explores cultural safety as the conceptual antithesis to racism, examining its origins, and contemporary evolution led by Aboriginal and Torres Strait Islander peoples in Australia, including its development in curriculum innovation. The application of cultural safety is explored using in‐depth reflection, and the crucial development of integrating critical consciousness theory, as a precursor to culturally safe practice, is discussed. Novel approaches to university curriculum development are needed to facilitate culturally safe and decolonised learning and working environments, including the key considerations of non‐Indigenous allyship and collaborative curriculum innovations and initiatives. (shrink)

Animal Ethics has long been a highly contested area with debates driven by unease about various forms of animal harm, from the use of animals in scientific research to the farming of animals for consumption. Animal Ethics: The Basics is an essential introduction to the key considerations surrounding the ethical treatment of animals. Taking a thematic approach, it outlines the current arguments from animal agency to the emergence of the ‘political turn’. This book explores such questions as: Can animals think (...) and do they suffer? What do we mean by speciesism? Are humans special? Can animals be political or moral agents? Is animal rights protest ethical? Including outlines of the key arguments, suggestions for further reading and a glossary of key terms, this book is an essential read for philosophy students and readers approaching the contested field of Animal Ethics for the first time. (shrink)

In analytic moral philosophy it is standard to use unrealistic puzzles to set up moral dilemmas of a sort that I will call Lockean Puzzles. This paper will try to pinpoint just what is and what is not problematic about their use as a teaching tool or component part of philosophical arguments. I will try to flesh out the claim that what may be lost sight of in such Lockean puzzling is the personal dimension of moral deliberation—for example, moral problems (...) differ from technical problems in the sense that they are non‐transferable, we cannot hand them over to others for solution. (shrink)

In analytic moral philosophy it is standard to use unrealistic puzzles to set up moral dilemmas of a sort that I will call Lockean Puzzles. This paper will try to pinpoint just what is and what is not problematic about their use as a teaching tool or component part of philosophical arguments. I will try to flesh out the claim that what may be lost sight of in such Lockean puzzling is the personal dimension of moral deliberation—for example, moral problems (...) differ from technical problems in the sense that they are non-transferable, we cannot hand them over to others for solution. (shrink)

[I]f you could know a priori that you are in a given mental state, and your being in that state conceptually or logically implies the existence of external objects, then you could know a priori that the external world exists. Since you obviously _can.

Apparently illegal cases of animal rescue can be either open or covert: ‘open rescue’ is associated with organizations such as Animal Liberation Victoria and Animal Liberation New South Wales; ‘covert rescue’ is associated with the Animal Liberation Front. While the former seems to qualify non-controversially as civil disobedience I argue that at least some instances of the latter could also qualify as civil disobedience just so long as various norms of civility are satisfied. The case for such a move is (...) defended against objections that covertness is inherently suspect; a failure to accept responsibility; and inconsistent with civil disobedience as a form of communication. Against such objections, the paper emphasizes the importance of respecting the open texture of the concept of civil disobedience if it is to be of continuing relevance against the backdrop of changing forms of non-violent dissent. (shrink)

Heidegger in America explores the surprising legacy of his life and thought in the United States of America. As a critic of modern life, Heidegger often lamented the growing global influence of all things American. However, it was precisely in America where his thought inspired the work of generations of thinkers – not only philosophers but also theologians, architects, novelists, and even pundits. As a result, the reception and dissemination of Heidegger's philosophical writings transformed the intellectual and cultural history of (...) the United States at a time when American influence was itself transforming the world. A case study in the complex and sometimes contradictory process of transnational exchange, Heidegger in America recasts the scope and methods of contemporary intellectual and cultural history in the age of globalization, challenging what we think we know about Heidegger and American ideas simultaneously. (shrink)

My primary concern will be to cast light upon the relation between animal guardians ('pet owners') and pets as a deep relation. I will proceed with a degree of indirectness by explaining why animal guardians can have an epistemically-privileged position when it comes to end-of-life decisions concerning pets. My contention is that they are best placed to grasp the relevant narrative considerations upon which end-of-life deliberation in marginal cases ought to depend. Such narrative-appreciation is built into the practice of treating (...) animals as pets. By virtue of having such a narrative appreciation, animal guardians can be best placed to grasp the life-role of pain and suffering. (shrink)

The discussion of collective agency involves the reduction problem of the concept of a collective. Individualism and Cartesian internalism have long restricted orthodox theories and made them face the tension between an irreducible concept of a collective and ontological reductionism. Heterodox theories as functionalism and interpretationism reinterpret the concept of agency and accept it as realized on the level of a collective. In order to adequately explain social phenomena that have relations as their essence, in this paper we propose a (...) relational, holistic account of collective agency and argue that functionalism and interpretationism can be integrated into such an account. (shrink)

An important contribution to the foundations of probability theory, statistics and statistical physics has been made by E. T. Jaynes. The recent publication of his collected works provides an appropriate opportunity to attempt an assessment of this contribution. * Review of E. T. JAYNES (1983): Papers on Probability, Statistics and Statistical Physics. Edited by R. D. Rosenkrantz. D. Reidel Publishing Company. US $49.50. Pp. xxiv + 434. We are grateful to Harvey Brown, Kenneth Denbigh, Udi Makov and Oliver Penrose for (...) their valuable criticisms of this paper. (shrink)

This review essay contrasts two of the most notable recent contributions to literature on space and society: Daniel Deudney's Dark Skies (2020) and Brian Patrick Green's Space Ethics (2022). The Green volume is a course textbook, geared to giving students an overview of some of the key ethical issues concerning space and how the arguments on these matters are shaping up. Its aim is to provide an overview rather than a specific line of argument. Deudney's text, by contrast, is an (...) example of a book proposing space skepticism. It argues that we should relinquish many of our current ambitions for space expansion on the grounds that they will increase the already significant degree of extinction-level risk that we face. The essay marks the distinction between these texts by contrasting normal- and special-domain approaches. Normal-domain approaches seek to extend familiar ethico-political issues into the discussion about space expansion without regarding space expansion as the road to utopia or extinction. Special-domain approaches hold to some such optimistic or pessimistic view. The essay goes on to highlight the way in which Green's text would benefit from more social critique, along the lines of Deudney. Ultimately, the normal-domain approach presupposed by Green and rejected by Deudney is upheld. (shrink)

This essay describes the challenges of Social Entrepreneurship and Social Innovation as a field and explores how it could contribute to transforming business education. The first suggestion is to think about System Change as a much needed shift in perspective away from focusing on the lone individual hero entrepreneur. Current problems often defy the market based approach to entrepreneurship and requires collaborations across sectors and silos. Another shift is to focus more on whole person learning and bringing the lived experience (...) of students as changemakers in the classroom. That would possibly require a different approach to admissions into university programs, expanding the criteria for successful candidates. A final contribution could be a focus on "inner work" ensuring that changemaking work does not deplete and lead to burn out. (shrink)

Novels and thought experiments can be pathways to different kinds of knowledge. We may, however, be hard pressed to say exactly what can be learned from novels but not from thought experiments. Headway on this matter can be made by spelling out their respective conditions for epistemic failure. Thought experiments fail in their epistemic role when they neither yield propositional knowledge nor contribute to an argument. They are largely in the business of ‘knowing that’. Novels, on the other hand can (...) be an epistemic success by yielding ‘knowledge how’. They can help us to improve our competences. (shrink)

Iris Murdoch's philosophical texts depart significantly from familiar analytic discursive norms. (Such as the norms concerning argument structure and the minimization of rhetoric.) This may lead us to adopt one of two strategies. On the one hand an assimilation strategy that involves translation of Murdoch's claims into the more familiar terms of property-realism (the terminology of ethical naturalism and non-naturalism). On the other hand, there is the option of adopting a crossover strategy and reading Murdoch as (in some sense) a (...) philosopher who belongs more properly to the continental tradition. The following article argues that if familiar Quinean claims about ontological commitment and Murdoch's account of metaphor are both broadly correct then the assimilation strategy must fail to produce a faithful translation. Nonetheless, Murdoch's connection to the analytic tradition is more than genealogical, it is more than a matter of her writing (initially) in response to analytic contemporaries before branching off in a more continental direction. While she departs from familiar analytic discursive norms, she continues to accept most of the epistemic values (such as clarity and simplicity) that the norms embody. (shrink)

If X loves Y does it follow that X has reasons to love a physiologically exact replacement for Y? Can love's reasons be duplicated? One response to the problem is to suggest that X lacks reasons for loving such a duplicate because the reason-conferring properties of Y cannot be fully duplicated. But a concern, played upon by Derek Parfit, is that this response may result from a failure to take account of the psychological pressures of an actual duplication scenario. In (...) the face of the actual loss of a loved one and the subsequent appearance of a duplicate, how could we resist the inclination to love? Drawing upon duplication scenarios from Parfit and from Stanislaw Lem's Solaris, this paper will argue that there could be reasons for X to come to love a duplicate of Y but that these would not be identical with the reasons that X had (and may still have) to love Y. Nor (in the case of an agent with a normal causal history) could they be reasons for a love that violates the requirement that love is a response to a relationship and therefore takes time to emerge. (shrink)

I defend a new reading of Spinoza's account of causation that reconciles the strengths of the mechanist and formal cause interpretations by locating instances of nature's fixed and unchanging laws inside individual natures; natures are efficacious because that's where the laws are. God's necessity, for instance, follows from certain logical principles contained within God's nature. Causes between finite particulars likewise stem entirely from finite natures. They do so, I argue, because finite instances of nature's fixed and unchanging laws are inscribed (...) within those natures. In each of these instances, effects follow from natures on account of laws contained within them. (shrink)

Moral luck is a puzzling aspect of our psychology: Why do we punish outcomes that were not intended (i.e. accidents)? Prevailing psychological accounts of moral luck characterize it as an accident or error, stemming either from a re‐evaluation of the agent's mental state or from negative affect aroused by the bad outcome itself. While these models have strong evidence in their favor, neither can account for the unique influence of accidental outcomes on punishment judgments, compared with other categories of moral (...) judgment. Why might punishment be particularly sensitive to moral luck? We suggest that such sensitivity is easily understood from the broader perspective of punishment's ultimate adaptive goal: Changing others’ behavior by exploiting their capacity to learn. This pedagogical perspective accounts for the exceptional influence of outcomes on punitive sentiments and makes predictions for additional moderators of punishment. We review evidence supporting the pedagogical hypothesis of punishment and discuss fruitful directions for future research. (shrink)

In this lively collection ten philosophers tackle the notoriously elusive issues raised by religious discourse in a series of linked debates. The debates focus on reason and faith; the logic of mysticism; the meaning of the word 'God'; language, biblical interpretation and worship; and religion and ethics. Through contemporary philosophical analysis it is possible to shed new light on teh status and language of religion, and in many ways the contributors to Religion and Philosophy break new ground in this perennially (...) controversial field. The collection is addressed to philosophers, theologians and anyone with a general intellectual interest in religion. Certainly it will be a valuable addition to the reading list of all teachers or students of the philosophy of religion. (shrink)

To desire is to want, but not necessarily to be disposed to do anything. That is to say, desiring does not necessarily involve having any disposition to act. To lend plausibility to this view I appeal to the example of whimsical desires that no action could help us to realise. What may lead us to view certain desires as whimsical is precisely the absence of any possibility of realizing them. While such desires might seem less than full-blooded, I argue that (...) we can have full-blooded desires concerning such matters because of our (non-whimsical) concern for others. That is to say, whimsical desires can have a borrowed seriousness. The article goes on to strengthen the separability of dispositions and desires by narrowing down the concept of triggering conditions for a disposition. If we allow the triggering conditions to be too broad then it will always make sense to say that someone with a desire simply must have a disposition because, all other things being equal, they would bring about what they desire if they were able to do so. (shrink)

This book aims to contribute significantly to the understanding of issues of value which repeatedly emerge in interdisciplinary discussions on space and society. Although a recurring feature of discussions about space in the humanities, the treatment of value questions has tended to be patchy, of uneven quality and even, on occasion, idiosyncratic rather than drawing upon a close familiarity with state-of-the-art ethical theory. One of the volume's aims is to promote a more robust and theoretically informed approach to the ethical (...) dimension of discussions on space and society. While the contributions are written in a manner which is accessible across disciplines, the book still withstands scrutiny by those whose work is primarily on ethics. At the same time it allows academics across a range of disciplines an insight into current approaches toward how the work of ethics gets done. The issues of value raised could be used to inform debates about regulation, space law and protocols for microbial discovery as well as longer-range policy debates about funding. (shrink)

David Milligan; V—Philosophy and the Social Sciences, Proceedings of the Aristotelian Society, Volume 69, Issue 1, 1 June 1969, Pages 51–72, https://doi.org/10.

Are time machines philosophically possible? Is there something fundamentally illogical about the very notion of time travel? Tony Milligan introduces some of the key arguments in this amusing dialogue.

Iris Murdoch holds that the best sort of life is a figurative death of the self. This figurative death is informed by an acceptance of real mortality. A recognition of mortality is supposed to help redirect our attention away from self and towards others. Yet these others are also mortal but (unlike the self) remain worthy of love, care and consideration. That is to say, the significance of mortality for Murdoch depends on whose mortality is at issue, whether it is (...) the mortality of the self or of the other that is in question. My rejection of two ways of making sense of this self/other asymmetry is used to motivate the view that her attitude towards death requires a prior commitment to unselfing. And this is a problematic moral project. (shrink)

Based on a comparison of various sources, such as different editions, correspondence, reviews, and lecture transcripts, it is shown that Ludwig Heinrich Jakob’s Outline of the General Logic and Critical Elements of Metaphysics in General uses one or more transcripts of Kant’s Logic Lectures as a source. In addition to the thus far known texts by Kiesewetter and Hippel, Jakob’s textbook should therefore also be added to the list of secondary transmissions of Kant’s Logic Lectures.

Ethics, Policy & Environment, Volume 14, Issue 2, Page 243-245, June 2011.

How do people excluded from political life achieve political agency? Through a series of historical events that have been mostly overlooked by political theorists, Martin Breaugh identifies fleeting yet decisive instances of emancipation in which people took it upon themselves to become political subjects. Emerging during the Roman plebs's first secession in 494 BCE, the _plebeian experience_ consists of an underground or unexplored configuration of political strategies to obtain political freedom. The people reject domination through political praxis and concerted (...) action, therefore establishing an alternative form of power. Breaugh's study concludes in the nineteenth century and integrates ideas from sociology, philosophy, history, and political science. Organized around diverse case studies, his work undertakes exercises in political theory to show how concepts provide a different understanding of the meaning of historical events and our political present. _The Plebeian Experience_ describes a recurring phenomenon that clarifies struggles for emancipation throughout history, expanding research into the political agency of the many and shedding light on the richness of radical democratic struggles from ancient Rome to Occupy Wall Street and beyond. (shrink)