This thesis is intended t0 help develop the theory 0f coalgebras by, Hrst, taking classic theorems in the theory 0f universal algebras amd dualizing them and, second, developing an interna] 10gic for categories 0f coalgebras. We begin with an introduction t0 the categorical approach t0 algebras and the dual 110tion 0f coalgebras. Following this, we discuss (c0)a,lg€bra.s for 2. (c0)monad and develop 2. theory 0f regular subcoalgebras which will be used in the interna] logic. We also prove that categories 0f (...) coalgebras are completc, under reasonably weak conditions, and simultaneously prove the wellknown dual result for categories 0f algebras. We dose the second chapter with 2. discussion 0f bisimulations in which we introduce a weaker 110tion 0f bisimulaticn than is current in the literature, but which is w€H—b€ha.v€d and reduces t0 the standard defmition under the assumption 0f choice. (shrink)

The ethical and political dilemmas raised byInformation and Communication Technology (ICT)have only just begun to be understood. Theimpact of centralised data collection, masscommunication technologies or the centrality ofcomputer technology as a means of accessingimportant social institutions, all poseimportant ethical and political questions. As away of capturing some of these effects I willcharacterise them in terms of the type of powerand, more particularly, the ‘Power-over’ peoplethat they exercise. My choice of thisparticular nomenclature is that it allows us todescribe, firstly, how specific (...) technologiesoperate and second, exactly what sorts ofconstraints they impose on people. The reasonfor this focus has to do with a further aim ofthe essay, which is to intervene in aparticular type of debate that is often hadaround the appropriate use and scope oftheories of power that are employed in thinkingabout ICT, especially those theories associatedwith the work of Michel Foucault. There isconsiderable use of his work in computerethics, but my claim will be that despite theproductive uses of his work in the areas ofsurveillance, for instance, it does not exhaustthe larger potential of his work on power and,in part, `government.' I will argue that inorder to properly understand the politicalimpact of some aspects of ICT, especially thedigital divide, one needs an account of howpower operates that includes more traditionaltypes of power-over. To the extent that I willdeal with these concerns, the paper is both acontribution to debates about the nature andscope of Foucault's theory of power and to theissue of the effects of the digital divide. (shrink)

Achieving social equality has been an important aim of modern democratic societies. Yet the process has engendered debate about the nature of equality and the consequences of its application. Why is equality valuable? What kind of equality should be aimed for? When is inequality justified? Should a principle of equality apply globally? The book assesses and links the different dimensions of equality and asks whether recent writing on the topic has the philosophical substance and political force traditionally associated with egalitarian (...) thought. (shrink)

Why does Foucault's work continue to be of central importance in current debates in sociology, political science and philosophy? Why do we still read him as a guide to contemporary social and cultural life? Foucault's work presents a provocative challenge to orthodox, habitual forms of belief and practice. The Later Foucault, with an impressive interdisciplinary focus, argues that one of the keys to understanding Foucault is his political thought. It is this which he expressed clearly in his last writings and (...) which pulled together his earlier interests in power, agency and subjectivity. In this volume a distinguished array of Foucauldian scholars and commentators on politics explore the significance of these l. (shrink)

How should the world's remaining carbon budget be divided among countries? We assess the role of a fault‐based principle in answering this question. Discussion of the role of historical emissions in dividing the global carbon budget has tended to focus on emissions before 1990. We think that this is in part because 1990 seems so recent, and thus post‐1990 emissions seem to constitute a lesser portion of historical emissions. This point of view was undoubtedly warranted in the early 1990s, when (...) discussion of fault‐based principles in this context began. While this view still has some intuitive force, we find that it and the associated focus on pre‐1990 emissions are now out of date. Emissions since 1990 in fact constitute a large and rapidly increasing proportion of emissions since 1750 – approximately half of the carbon emissions due to fossil fuel use and cement production, at the time of writing. We show that a restricted fault‐based principle, according to which emissions should be divided among countries on the basis of their emissions since 1990, is both viable and powerful. We consider standard objections to a fault‐based principle in this context, how such a principle might more concretely be applied, and its likely implications. (shrink)

Virtually every figure in the climate justice literature agrees that states are presently failing to discharge their duties to take action on climate change. Few, however, have attempted to think through what follows from that fact from a moral point of view. In Climate Justice Beyond the State, Lachlan Umbers and Jeremy Moss argue that states’ failures to take action on climate change have important implications for the duties of the most important actors states contain within them – (...) sub-national political communities, corporations, and individuals – actors that have been largely neglected in the climate justice literature, to date. Sub-national political communities and corporations, they argue, have duties to immediately, aggressively, and unilaterally reduce their emissions. Individuals, on the other hand, have duties to help promote collective action on climate change. Along the way, they contribute to a range of important contemporary debates, including those over the nature of collective duties, what agents are required to do under conditions of partial compliance, and the requirements of fairness. Targeted at academic philosophers working on climate justice, this book will also be of great interest to students and scholars of global justice, applied ethics, political philosophy, and environmental humanities. (shrink)

It is now commonplace for governments in Western countries to require the unemployed to work in exchange for their unemployment benefits. In this article I raise some serious doubts about the most promising and philosophically interesting defence of this argument, which relies on the ‘principle of reciprocity’. I argue that it is seriously unclear whether the obligations imposed on welfare claimants by ‘workfare’ schemes are legitimate and justified according to the principle of reciprocity. I do this by reconstructing the arguments (...) for the obligations of the unemployed put forward in both the United Kingdom and Australia. (shrink)

The consequences of Foucault's work for political theory have been subject to much reinterpretation. This article examines the reception of Foucault's work by the left of politics and argues that the use made of his work is overly negative and lacks a positive political dimension. Through a discussion of the work of Judith Butler and other interpreters of Foucault I argue that the problem facing the poststructuralist left is formulated in a confusing and unhelpful manner, what I will call the (...) 'dilemma of the left libertarian'. Once we get around this formulation of the problem a more progressive political response becomes possible. I end by discussing the political possibilities of Foucault's work in terms of an account of autonomy derived from Foucault's later work on the Enlightenment. KEY WORDS: Foucault, Butler, Autonomy, Politics, Ethics, Critique, Left, Conservative, Rorty, Habermas. (shrink)

Achieving climate justice is increasingly recognized as one of the key problems associated with climate change, helping us to determine how good or bad the effects of climate change are, and whether any harms are fairly distributed. The numerous and complex issues which climate change involves underline the need for a normative framework that allows us both to assess the dangers that we face and to create a just distribution of the costs of action. This collection of original essays by (...) leading scholars sheds new light on the key problems of climate justice, offering innovative treatments of a range of issues including international environmental institutions, geoengineering, carbon budgets, and the impact on future generations. It will be a valuable resource for researchers and upper-level students of ethics, environmental studies, and political philosophy. (shrink)

Carbon Justice argues that Australia’s continued contribution to climate change through the export of fossil fuels is Australia’s great climate scandal. The book explores how concepts ideas such as complicity, attributing responsibility, greenwashing, transferring risk and much more can help us get to the heart of the question – what is Australia’s real contribution to climate change?

This book investigates the relationship between non-state actors and climate justice from a philosophical perspective. The climate justice literature remains largely focused upon the rights and duties of states. Yet, for decades, states have failed to take adequate steps to address climate change. This has led some to suggest that, if severe climate change and its attendant harms are to be avoided, non-state actors are going to have to step into the breach. This collection represents the first attempt to systematically (...) examine the climate duties of the most significant non-state actors - corporations, sub-national political communities, and individuals. Targeted at academic philosophers working on climate justice, this collection will also be of great interest to students and scholars of global justice, applied ethics, political philosophy and environmental humanities. (shrink)

Equality is the central value for egalitarians. It is the value that distinguishes egalitarianism from other political theories. However, if equality is the central value for egalitarians, then why it is of value should be an obvious starting point for any discussion of egalitarianism. This article seeks to clarify the ways in which equality has been valued in philosophical discussion. I discuss the standard ways of valuing equality and argue that an understanding of equality as valuable because it is part (...) of other values offers an important new insight into how we value equality especially in relation to the traditional understanding of equality as either intrinsically or instrumentally valuable. (shrink)

The first year of the Trump Presidency has been marked by regressive steps in US climate policy. Trump’s announcement on 1 June 2017 of his intention to withdraw the US from the Paris Agreement was...

ABSTRACT:This manuscript develops the concept of organizational virtue orientation (OVO) and examines differences between family and non-family firms on the six organizational virtue dimensions of Integrity, Empathy, Warmth, Courage, Conscientiousness, and Zeal. Using content analysis of shareholder letters fromS&P 500companies, our analyses find that there are significant differences between family and non-family firms in their espoused OVO, with family firms generally being higher. Specifically, family firms were significantly higher on the dimensions of Empathy, Warmth, and Zeal, but lower on Courage. (...) Based on these findings we further develop the OVO concept through the discussion of implications and areas for future research. (shrink)

ABSTRACT:This manuscript develops the concept of organizational virtue orientation (OVO) and examines differences between family and non-family firms on the six organizational virtue dimensions of Integrity, Empathy, Warmth, Courage, Conscientiousness, and Zeal. Using content analysis of shareholder letters fromS&P 500companies, our analyses find that there are significant differences between family and non-family firms in their espoused OVO, with family firms generally being higher. Specifically, family firms were significantly higher on the dimensions of Empathy, Warmth, and Zeal, but lower on Courage. (...) Based on these findings we further develop the OVO concept through the discussion of implications and areas for future research. (shrink)

The insistence of utilitarian philosophers on the moral relevance of the fact that animals can suffer has made utilitarian moral thinking central to debates on animal ethics at least since Jeremy B...

Traditional procedures for rational updating fail when it comes to self-locating opinions, such as your credences about where you are and what time it is. This paper develops an updating procedure for rational agents with self-locating beliefs. In short, I argue that rational updating can be factored into two steps. The first step uses information you recall from your previous self to form a hypothetical credence distribution, and the second step changes this hypothetical distribution to reflect information you have genuinely (...) learned as time has passed. While the second step resembles traditional procedures of updating by conditionalization, the first is best understood by analogy to traditional models of how agents transmit self-locating opinions through ordinary interpersonal communication. (shrink)

Derrida defines différance as the “interruption of Hegelian dialectics.” Although scholars have noted that Derrida pursues his critique of Hegel by means of Hegelian concepts, the way that Derrida employs specific Hegelian concepts in his critique, such as non-positionality, self-reference, and contradiction, has not been sufficiently investigated. In this essay, I reconstruct Derrida’s critique of Hegel with special focus on the Hegelian concepts of non-positionality, self-reference, and contradiction.

We discuss from a philosophical perspective the way in which the normal concept of time might be said to `emerge' in a quantum theory of gravity. After an introduction, we briefly discuss the notion of emergence, without regard to time. We then introduce the search for a quantum theory of gravity ; and review some general interpretative issues about space, time and matter. We then discuss the emergence of time in simple quantum geometrodynamics, and in the Euclidean approach. Section 6 (...) concludes. (shrink)

Author Jeremy Waldron has thoroughly revised thirteen of his most recent essays in order to offer a comprehensive critique of the idea of the judicial review of legislation. He argues that a belief in rights is not the same as a commitment to a Bill of Rights. This book presents legislation by a representative assembly as a form of law making which is especially apt for a society whose members disagree with one another about fundamental issues of principle.

Aristotle's De Anima discusses the psychological causes of what he calls locomotion – i.e, roughly, purpose-driven behavior. One cause is desire. The other is cognition, which falls into two kinds: thought (nous) and imagination (phantasia). Aristotle’s discussion is dense and confusing, but I argue that we can extract from it an account that is coherent, compelling, and that in many ways closely anticipates modern psychological theories, in particular Dual Processing theory. Animals and humans are driven to pursue objects that attract (...) us. Objects take on that power when we cognize them as valuable. If we rely on imagistic, automatic, uncontrolled processing mechanisms – Aristotle’s phantasia, which closely anticipates the modern notion of Type 1 processing – our resulting desires and actions will be impulsive. If we rely instead on rational, critical, deliberative capacities – Aristotle’s thought, which closely anticipates the modern notion of Type 2 processing – our resulting desires and actions will be reflective. Animals are capable only of the first kind of behavior; the human psyche is constituted of an animal psyche united with an intellectual one, so we are capable of both. (shrink)

Bentham's best-known book stands as a classic of both philosophy and jurisprudence. The 1789 work articulates an important statement of the foundations of utilitarian philosophy — it also represents a pioneering study of crime and punishment. Bentham's reasoning remains central to contemporary debates in moral and political philosophy, economics, and legal theory.

Since its founding in the nineteenth century, social anthropology has been seen as the study of exotic peoples in faraway places. But today more and more anthropologists are dedicating themselves not just to observing but to understanding and helping solve social problems wherever they occur--in international aid organizations, British TV studios, American hospitals, or racist enclaves in Eastern Europe, for example. In Exotic No More , an initiative of the Royal Anthropological Institute, some of today's most respected anthropologists demonstrate, in (...) clear, unpretentious prose, the tremendous contributions that anthropology can make to contemporary society. They cover issues ranging from fundamentalism to forced migration, child labor to crack dealing, human rights to hunger, ethnicity to environmentalism, intellectual property rights to international capitalisms. But Exotic No More is more than a litany of gloom and doom the essays also explore topics usually associated with leisure or "high" culture, including the media, visual arts, tourism, and music. Each author uses specific examples from their fieldwork to illustrate their discussions, and 62 photographs enliven the text. Throughout the book, the contributors highlight anthropology's commitment to taking people seriously on their own terms, paying close attention to what they are saying and doing, and trying to understand how they see the world and why. Sometimes this bottom-up perspective makes the strange familiar, but it can also make the familiar strange, exposing the cultural basis of seemingly "natural" behaviors and challenging us to rethink some of our most cherished ideas--about gender, "free" markets, "race," and "refugees," among many others. Contributors: William O. Beeman Philippe Bourgois John Chernoff E. Valentine Daniel Alex de Waal Judith Ennew James Fairhead Sarah Franklin Michael Gilsenan Faye Ginsburg Alma Gottlieb Christopher Hann Faye V. Harrison Richard Jenkins Melissa Leach Margaret Lock Jeremy MacClancy Jonathan Mazower Ellen Messer A. David Napier Nancy Scheper-Hughes Jane Schneider Parker Shipton Christopher B. Steiner. (shrink)

Negative Ecstasies discusses the contribution and significance of the work of Georges Bataille to the contemporary study of religion and theology, collecting essays that examine specific case studies and make connections to other significant scholars in the field.

Many tasks in statistical and causal inference can be construed as problems of entailment in a suitable formal language. We ask whether those problems are more difficult, from a computational perspective, for causal probabilistic languages than for pure probabilistic (or “associational”) languages. Despite several senses in which causal reasoning is indeed more complex—both expressively and inferentially—we show that causal entailment (or satisfiability) problems can be systematically and robustly reduced to purely probabilistic problems. Thus there is no jump in computational complexity. (...) Along the way we answer several open problems concerning the complexity of well-known probability logics, in particular demonstrating the ${\exists \mathbb {R}}$ -completeness of a polynomial probability calculus, as well as a seemingly much simpler system, the logic of comparative conditional probability. (shrink)

We construct logical languages which allow one to represent a variety of possible types of changes affecting the information states of agents in a multi-agent setting. We formalize these changes by defining a notion of epistemic program. The languages are two-sorted sets that contain not only sentences but also actions or programs. This is as in dynamic logic, and indeed our languages are not significantly more complicated than dynamic logics. But the semantics is more complicated. In general, the semantics of (...) an epistemic program is what we call aprogram model. This is a Kripke model of ‘actions’,representing the agents' uncertainty about the current action in a similar way that Kripke models of ‘states’ are commonly used in epistemic logic to represent the agents' uncertainty about the current state of the system. Program models induce changes affecting agents' information, which we represent as changes of the state model, called epistemic updates. Formally, an update consists of two operations: the first is called the update map, and it takes every state model to another state model, called the updated model; the second gives, for each input state model, a transition relation between the states of that model and the states of the updated model. Each variety of epistemic actions, such as public announcements or completely private announcements to groups, gives what we call an action signature, and then each family of action signatures gives a logical language. The construction of these languages is the main topic of this paper. We also mention the systems that capture the valid sentences of our logics. But we defer to a separate paper the completeness proof. (shrink)

The contractarian theory elaborated by John Rawls in A Theory of Justice exploits the difference principle in a great many ways. Rawls argues that, when used as part of a set of guiding principles for structuring the basic institutions of society, it simplifies the problem of interpersonal comparisons (91-4)1, helps compensate for the arbitrariness of natural endowments (101-3), promotes a harmony of interests between citizens (104-5), reintroduces the principle of fraternity to democratic society (105-6), and, what is critical to his (...) contractarian theory, it is an essential part of the principles of justice which would be chosen by free, equal, and rational persons in the original position. (shrink)

Most of us believe that partiality applies in a broad range of relationships. One relationship on which there is much disagreement is co-nationality. Some writers argue that co-national partiality is not justified in certain cases, like killing in war, since killing in defense of co-nationals is intuitively impermissible in other contexts. I argue that this approach overlooks an important structural feature of partiality—namely, that its scope is sometimes restricted. In this essay, I show how some relationships that generate reasons of (...) partiality are restricted in scope—that is, they generate reasons within particular contexts or with respect to particular goods. I then argue that co-national partiality is scope restricted. I then show how this fact helps proponents of co-national partiality overcome the aforementioned objection to its application in cases like war. (shrink)

As idealized descriptions of mathematical language, there is a sense in which formal systems specify too little, and there is a sense in which they specify too much. On the one hand, formal languages fail to account for a number of features of informal mathematical language that are essential to the communicative and inferential goals of the subject. On the other hand, many of these features are independent of the choice of a formal foundation, so grounding their analysis on a (...) particular choice of a formal system introduces unnecessary specificity. This chapter begins to map out the design features of mathematical language without descending to the level of formal implementation, drawing on examples from the mathematical literature and insights from the design of computational proof assistants and their libraries. (shrink)

Introduces history's greatest philosophers and explains their major contributions to the field of philosophy, profiling such figures as Francis Bacon, David Hume, John Stuart Mill, and Bertrand Russell.

We have two aims. The main one is to expound the idea of renormalization in quantum field theory, with no technical prerequisites. Our motivation is that renormalization is undoubtedly one of the great ideas—and great successes--of twentieth-century physics. Also it has strongly influenced in diverse ways, how physicists conceive of physical theories. So it is of considerable philosophical interest. Second, we will briefly relate renormalization to Ernest Nagel's account of inter-theoretic relations, especially reduction. One theme will be a contrast between (...) two approaches to renormalization. The old approach, which prevailed from ca. 1945 to 1970, treated renormalizability as a necessary condition for being an acceptable quantum field theory. On this approach, it is a piece of great good fortune that high energy physicists can formulate renormalizable quantum field theories that are so empirically successful. But the new approach to renormalization explains why the phenomena we see, at the energies we can access in our particle accelerators, are described by a renormalizable quantum field theory. For whatever non-renormalizable interactions may occur at yet higher energies, they are insignificant at accessible energies. Thus the new approach explains why our best fundamental theories have a feature, viz. renormalizability, which the old approach treated as a selection principle for theories. That is worth saying since philosophers tend to think of scientific explanation as only explaining an individual event, or perhaps a single law, or at most deducing one theory as a special case of another. Here we see a framework in which there is a space of theories. And this framework is powerful enough to deduce that what seemed “manna from heaven” is to be expected: the good fortune is generic. We also maintain that universality, a concept stressed in renormalization theory, is essentially the familiar philosophical idea of multiple realizability; and that it causes no problems for reductions of a Nagelian kind. (shrink)

Plato is often acknowledged as the first philosophical critic of democracy and his Republic is regularly taken as a paradigm of an anti-democratic work. While it is true that Plato objected to much about the democracy of his own time, Plato’s political theorizing also reveals an interest in improving democratic institutions. This chapter explores three themes in Plato’s thinking about democracy: firstly, Plato's insistence that rulers should be knowledgeable and his claim that most people are politically incompetent (§1); secondly, Plato's (...) criticisms of oratory and the corrupting effects of public rhetoric (§2); thirdly, Plato's use of democratic institutions in the Laws (§3). Once we appreciate these different evaluations of democratic practices, we can see that Plato was not simply ‘anti-democratic’ or ‘pro-democratic’ but thought some democratic practices should be abandoned, some reformed, and some adopted. (shrink)