As John Rawls makes clear in A Theory of Justice, there is a popular and influential strand of political thought for which brute luck – that is, being lucky in the so-called “lottery of life” – ought to have no place in a theory of distributive justice. Yet the debate about luck, desert, and fairness in contemporary political philosophy has recently been rekindled by a handful of philosophers who claim that desert should play a bigger role in theories of distributive (...) justice. In the present paper, we present the results of our attempts to fill in some of the missing empirical details of this debate. Our findings provide some preliminary evidence that, contrary to what most contemporary political philosophers have assumed, people are not as worried by natural luck as previously thought. Instead, people’s worries seem to be focused exclusively on inequalities generated by social luck. (shrink)

_ Source: _Page Count 32 In this paper we first set the stage with a brief overview of the tangled history of humility in theology and philosophy—beginning with its treatment in the Bible and ending with the more recent work that has been done in contemporary philosophy. Our two-fold goal at this early stage of the paper is to explore some of the different accounts of humility that have traditionally been developed and highlight some of the key debates in the (...) current literature. Next, we present the findings from several studies we recently conducted in an effort to explore people’s intuitions and beliefs about humility as well as their experiences with being humble. Finally, we discuss the relevance of our findings to the ongoing philosophical debates about humility—suggesting that while some varieties of humility are problematic, other varieties of humility are certainly worth wanting. (shrink)

This article explores the role of Athenian literary prizes in the development of ancient literary criticism. It examines the views of a range of critics , and identifies several recurrent themes. The discussion reveals that ideas about what was good or bad in literature were not directly affected by the award of prizes; in fact the ancient critics display what is called an “anti-prize” mentality. The article argues that this “anti-prize” mentality is not, as is often thought, a product of (...) intellectual developments in the fourth century BC. It is suggested that the devaluation of prizes is actually a contemporary, integral feature of prize-awarding culture in general. This article draws on recent approaches from cultural sociology to offer some conclusions about the way in which prizes function in popular and critical discourse. (shrink)

Natural law political theory grounds the authority of law in the law's capacity to advance the common good, but questions about what this common good is and how it relates to political life remain highly contested. The influential new natural law theory of John Finnis reduces political association to the operation of government and makes it a merely instrumental good that serves to secure and facilitate individual and social goods. Political community, on this account, does not realize any further human (...) good not already experienced in smaller human communities. In A Vindication of Politics, Matthew Wright challenges this account and argues that political community itself realizes an aspect of social life intrinsic to full human flourishing. Wright develops an account of the political common good that is both inclusivist and distinctive--that is to say, it includes within its orbit the diverse goods of individuals and other associations, and it recognizes the good of the political association itself. Drawing on the work of Edmund Burke and the example of Abraham Lincoln, Wright argues that political community has its own distinctive goods, including civic friendship and political culture, embodied in its history, institutions, practices, and ideals. Individuals do not have to run for office to be engaged in the political common good. Participation in the vibrant cultural life of one's political community is an intrinsic part of the common good. (shrink)

The comic dramatists of the fifth centuryb.c.were notable for their preoccupation with poetics – that is, their frequent references to their own poetry and that of others, their overt interest in the Athenian dramatic festivals and their adjudication, their penchant for parody and pastiche, and their habit of self-conscious reflection on the nature of good and bad poetry. I have already explored these matters at some length, in my study of the relationship between comedy and literary criticism in the period (...) before Plato and Aristotle. This article continues the story into the fourth century and beyond, examining the presence and function of poetical and literary-critical discourse in what is normally called ‘middle’ and ‘new’ comedy. (shrink)

Selfhood and the Soul is a collection of new and original essays in honour of Christopher Gill, Emeritus Professor of Ancient Thought at the University of Exeter. Although they all share the same concern - the experience of being a person and the question of how best to live - as in the work of the honorand himself they are distinguished by a diversity of approach and subject matter, taking the reader on a journey from ancient philosophy to medical writing (...) via discussions of topics as varied as money, love, free will, and cookery. (shrink)

Our extant texts never give a fully comprehensive or representative impression of classical literature. Fragments are valuable because they tell—or hint at—a different story. They represent vestigial traces of a counterfactual alternative version of literary history, and they offer tantalizing glimpses of voices or varieties of human experience that were (accidentally or deliberately) excluded from the classical canon. To ‘think fragmentarily’ is to think beyond the canon and to question traditionally dominant modes of thought. This article uses a neglected fragment (...) of Damoxenus (fr. 3 PCG) as a case study for ‘fragmentary thinking’. This extraordinary fragment reveals that Damoxenus’ comedy dramatized a homosexual love story, in sharp contrast to the familiar heteronormative marriage plots of Menander and other Greek and Roman comic playwrights. Careful examination of a single fragment can prompt us to re-examine conventional scholarly narratives of sexuality in New Comedy. (shrink)

This article examines the place of tragic poetry within the early history and development of ancient literary criticism. It concentrates on Euripides, both because his works contain many more literary-critical reflections than those of the other tragedians and because he has been thought to possess an unusually 'critical' outlook. Euripidean characters and choruses talk about such matters as poetic skill and inspiration, the social function of poetry, contexts for performance, literary and rhetorical culture, and novelty as an implied criterion for (...) judging literary excellence. It is argued that the implied view of literature which emerges from Euripidean tragedy is both coherent and conventional. As a critic, Euripides, far from being a radical or aggressively modern figure (as he is often portrayed), is in fact distinctly conservative, looking back in every respect to the earlier Greek poetic tradition. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it from scratch’, gathers wider philosophical (...) considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

Consumers do not always follow their ideological beliefs about the need to engage in environmentally friendly consumption. We propose that Commitment to Beliefs —the general tendency to follow one’s value-based beliefs—can help identify who is most likely to follow their environmental ideologies. We predicted that CTB would amplify the effect of beliefs prescribing environmental stewardship, or neglect, on corresponding intentions, behavior, and purchasing decisions. In two studies, CTB amplified the positive and negative effects of relevant EF ideologies on EF purchase (...) decisions, and consumption and conservation attitudes, intentions, as well as future behavior. In each study, only people with higher levels of CTB demonstrated the most ideologically consistent consumption and conservation intentions and behavior. These findings clarify who is most likely to align their decisions and lifestyles according to their sustainable consumption ideologies. The amplification effect of CTB, and the CTB variable itself, present new contributions to consumer behavior research and the domains of sustainable or ethical consumption in particular and offer wide-ranging potential for marketing practitioners and researchers. (shrink)

This paper presents the data gathering of Matthew Fontine Maury at the U.S. Naval Observatory as pushing an epistemic boundary outside traditional laboratory walls. Maury's use and control of civilian navigators explicates the development of an astronomic epistemology deeply embedded in nineteenth century American society. In conclusion, following the movement of epistemic boundaries is offered as a guide to crucial moments in the development of a multifaceted modernity.

This article focuses on a set of problems involving a controversial portion of the HHA that describes the performance of the Delian chorus in a rare instance of early performance criticism. First, the two variants for a key noun in line 162, bambaliastus and krembaliastus, are discussed. Skepticism is expressed about the applicability to this scene of the first variant. On the contrary, krembaliastus——the suitability of which has not been discussed in detail, even by scholars who seem to have favored (...) it——can make good sense. Literary and iconographic evidence makes it plausible that krembaliastus denotes the act of generating through percussion devices called krembala rhythmic patterns meant to govern stylized movement, what the Greeks called schêêmata. The marked term krembaliastus was probably employed to evoke a characteristic trait of the highly skilled Deliades. Furthermore, as vocal and kinetic activities were inextricably linked in choral practices, they are ultimately conceptualized as part of the same unified expressive mechanism. The author also questions the conventional interpretation of mimeisthai as ““mimicking,”” instead reading it as ““representation,”” involving the evocation of the essence of an entity but not necessarily exact reproduction of its formal details. Finally the essay argues that the Delian chorus' art of ““knowing how to represent the voices and the rhythmic patterns of all people”” designates the perfection of choral performance, as an all-inclusive enactment that forms a powerful trans-local bond. (shrink)

A certain brand of skeptical argument appeals to the thought that our inability to subjectively discriminate between competing hypotheses means that we are unwarranted in believing in either. Externalists respond by pointing out that such arguments depend on an internalist conception of warrant that we would do well to reject. This strategy has been criticised by Crispin Wright who argues that if we pursue the implications of externalism sufficiently far we find that it is ultimately unstable or incoherent. I (...) first rehearse the simple externalist anti-skeptical position. I then present Wright’s argument for the externalist instability, offering a clearer way of understanding its central claim. Finally, I show that the instability in fact arises due to hidden internalist assumptions about evidence and that rid of these assumptions the externalist position is stable after all. (shrink)

Nico Silins has proposed and defended a form of Liberalism about perception that, he thinks, is a good compromise between the Dogmatism of Jim Pryor and others, and the Conservatism of Roger White, Crispin Wright, and others. In particular, Silins argues that his theory can explain why having justification to believe the negation of skeptical hypotheses is a necessary condition for having justification to believe ordinary propositions, even though (contra the Conservative) the latter is not had in virtue of (...) the former. I argue that Silins's explanation is unsuccessful, and hence that we should prefer either White/Wright-style Conservatism (which can explain this necessary condition) or Pryor-style Dogmatism (which denies that this is a necessary condition). (shrink)

In response to the claim that certain epistemically defective inferences such as Moore’s argument lead us to the conclusion that we ought to abandon closure, Crispin Wright suggests that we can avoid doing so by distinguishing it from a stronger principle, namely transmission. Where closure says that knowledge of a proposition is a necessary condition on knowledge of anything one knows to entail it, transmission makes a stronger claim, saying that by reasoning deductively from known premises one can thereby (...) acquire knowledge of or justification for the conclusion. Wright’s thought is that in cases such as Moore what is really going on is a failure of transmission, not a failure of closure. The problem with this claim is that it relies on an outdated formulation of closure which few nowadays would find plausible. Once we stipulate that it is the intuitive closure principle that deserves our attention, it becomes far less obvious that the project of diagnosing what is wrong with arguments such as Moore in terms of transmission failure but not closure failure can be vindicated. In order to demonstrate this claim, I consider intuitive closure of propositional justification vs. transmission of propositional justification and concede that perhaps these can come apart in the way that Wright suggests. I then argue that despite this concession, we also need an answer to the question of whether intuitive closure for doxastic justification and transmission for doxastic justification can come apart. We need an answer to this question because our ultimate interest in these issues stems from our interest in whether knowledge obeys closure, not merely whether propositional justification does. I argue that, even on the assumption that there is transmission failure of propositional justification, there is no transmission failure of doxastic justification. And if this is true, then there is no transmission failure of knowledge either. The transmission failure diagnosis of Moore’s argument and its ilk is thus in trouble. (shrink)

: This article argues that conceptions of community after Dewey despair of an institutional means of recovering individuality, which is the central problem of democracy. They so despair, I contend, because of their politicized view of the individual. I first briefly consider the contrast between Dewey and contemporary proceduralists and civic republicans, before turning to my central discussion: C. Wright Mills, whose critique indicates a historical watershed for Dewey's view of community. Ultimately, despair of a Deweyan sense of community (...) issues in a contemporary stalemate between what I identify as the political "activist" and "apathist.". (shrink)

The Religion of Humanity, first expounded by the founder of Positivism, Auguste Comte, focused the minds of a wide range of prominent Victorians on the possibility of replacing Christianity with an alternative religion based on scientific principles and humanist values. This new book traces the impact of Comte's 'religion' on Victorian Britain, showing how its ideas were championed by John Stuart Mill and George Henry Lewes before being institutionalised by Richard Congreve and Frederic Harrison, the leaders of the two main (...) centres of Positivist worship. Widely discussed by scientists, philosophers, and theologians, it also attracted the attention of numerous literary figures, including Matthew Arnold, Walter Pater, and Leslie Stephen, achieving its widest circulation through the works of George Eliot, Thomas Hardy, and George Gissing. A wide-ranging and interdisciplinary contribution to the history of ideas, this book sheds new light on a significant but hitherto neglected strand of Victorian thought. (shrink)

Here, Bob Hale and Crispin Wright assemble the key writings that lead to their distinctive neo-Fregean approach to the philosophy of mathematics. In addition to fourteen previously published papers, the volume features a new paper on the Julius Caesar problem; a substantial new introduction mapping out the program and the contributions made to it by the various papers; a section explaining which issues most require further attention; and bibliographies of references and further useful sources. It will be recognized as (...) the most powerful presentation yet of a neo-Fregean program. (shrink)

I Two Traditions. Scientific inquiry, seen in a very broad perspective, may be said to present two main aspects. One is the ascertaining and discovery of ...

IN 1959 and 1960 I gave the Gifford Lectures in the University of St. Andrews. The lectures were called 'Norms and Values, an Inquiry into the Conceptual Foundations of Morals and Legislation'. The present work is substantially the same as the content of the second series of lectures, then advertised under the not very adequate title 'Values'. It is my plan to publish a revised version of the content of the first series of lectures, called 'Norms', as a separate book. (...) The two works will be independent of one another. (shrink)

One of the key achievements of critical realism has been to expose the modernist myth of universal reason, which holds that authentic knowledge claims must be objectively ‘pure’, uncontaminated by the subjectivity of local place, specific time and particular culture. Wright aims to address the lack of any substantial and sustained engagement between critical realism and theological critical realism with particular regard to: (a) the distinctive ontological claims of Christianity; (b) their epistemic warrant and intellectual legitimacy; and (c) scrutiny (...) of the primary source of the ontological claims of Christianity, namely the historical figure of Jesus of Nazareth. As such, it functions as a prolegomena to a much needed wider debate, guided by the under-labouring services of critical realism, between Christianity and various other religious and secular worldviews. This important new text will help stimulate a debate that has yet to get out of first gear. This book will appeal to academics, graduate and post-graduate students especially, but also Christian clergy, ministers and informed laity, and members of the general public concerned with the nature of religion and its place in contemporary society. (shrink)

Greek text, english translation and commentary on the surviving fragments of Empedocles (fragments as known in 1981, does not include more recent finds).

MacIntyre argues that management embodies emotivism, and thus is inherently amoral and manipulative. His claim that management is necessarily Weberian is, at best, outdated, and the notion that management aims to be neutral and value free is incorrect. However, new forms of management, and in particular the increased emphasis on leadership which emerged after MacIntyre’s critique was published, tend to support his central charge. Indeed, charismatic and transformational forms of leadership seem to embody emotivism to a greater degree than do (...) more Weberian, bureaucratic forms of management; hence, MacIntyre’s central contention about our emotivistic culture seems to be well founded. Having criticised the details but defended the essence of MacIntyre’s critique of management, this paper sketches a MacIntyrean approach to management and leadership by highlighting the affinities between MacIntyre’s political philosophy and Greenleaf’s concept of servant leadership. (shrink)

This book examines a main theme in religious epistemology, namely, the possibility of knowledge of God. Most often philosophers consider the rationality or justification of propositional belief about God, particularly beliefs about the existence and nature of God; and they will assess the conditions under which, if there is a God, such propositional beliefs would be knowledge, particularly in light of counter-evidence or the availability of religious disagreement. This book surveys such familiar areas, then turns toward newer and less-developed terrain: (...) interpersonal epistemology, namely what it is to know another person. It then explores the prospects for understanding what it might take to know God relationally, the contours of which are significant for many theistic traditions. (shrink)