In the essay On Liberty , Mill put forward his famous principle that society may only interfere with those actions of an individual which concern others and not with actions which merely concern himself. The validity of this principle depends on there being a distinction between self-regarding and other-regarding actions. But the concept of self-regarding actions has been severely criticised on the ground that all actions affect others in some way and are therefore other-regarding. The notion of self-regarding actions appears (...) to be completely discredited. Very recently, however, there has been some dissatisfaction with the traditional debunking of Mill on this score. Two serious and important attempts to reinterpret the principle were made by Mr J. C. Rees in an article entitled ‘A Re-Reading of Mill on Liberty’, and by Mr Alan Ryan in two brief but extremely useful contributions. My aim is to discuss these reinterpretations of Mill, and on the basis of this, build up what I think is the correct account of Mill's notion of self-regarding actions. (shrink)

Many philosophers, in discussing supererogation, maintain that supererogatory actions must be done for the benefit of others. In this paper I argue that there can be instances of self-regarding supererogatory actions. That is, there are cases in which the primary (or sole) intended beneficiary of a supererogatory action is the agent herself, and she need not be acting out of a concern for morality or moral rules. In such cases the agent still acts suitably 'beyond the call of duty', (...) and in a morally praiseworthy fashion. (shrink)

The ArgumentPsychology has been frequently subjected to the criticism that it is an unreflexive science — that it fails to acknowledge the reflexive properties of human action which influence psychologists themselves as well as their subjects. However, even avowedly unreflexive actions may involve reflexivity, and in this paper I suggest that the practices of psychology include reflexive ones. Psychology has an established tradition of silence about the self-awareness and sell-consciousness of its actors, whether those actors are experimenters, theorists, or (...) participants (subjects) in research, yet this silence has been established and maintained through sophisticated exercises in self-regard — through sustained reflexive work. Historical analysis reveals some of the ways in which psychologists recognized and then neglected, covered over, or denied reflexivity. Study of those instances where psychologists have engaged in self-conscious reflection or have attended to the sell-consciousness of research subjects indicates both the dangers of reflexivity to governing investigative practices and the resilience which psychology has built against reflexive work. Canonized procedures for scientific work reproduce selves of experimenters and subjects alike, selves who acknowledge only part of their reflexive engagements. Historians of psychology have a special opportunity (and obligation) to explore the reflexive dynamics of investigative practices, and, hence, to theorize aboutscientists, along with their actions and interactions, just as we theorize about science, its products, and its evolution. (shrink)

In his essay On Liberty, John Stuart Mill presents the famous harm principle in the following manner: “[…] the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. […] The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. […] Over himself, over his own body and mind, the individual is sovereign.” Hence, there is (...) a distinction between self-regarding and other-regarding acts, and only the latter are subject to moral criticism. However, while all acts are in some way selfregarding, it is not clear if there are any which are exclusively so. There are two additional difficulties. First, the “individual” may not be an individual person; self-determining communities, at least when they have the ability to decide for themselves, are also “individuals” in this sense. Second, it is claimed that groups of acts (activities and practices) have a different kind of justification from single acts. So what are the limits which “others” have in order to protect themselves from what “individuals” (personal or not) do, and what are their rights to do and to protect? If, in the final analysis, protection or defense is a source of justification, what should or must be protected, and why? Where does the demarcation line between self-regarding and other-regarding acts lie? In our age, as in Mill’s, we encounter many situations where such a line is needed, yet is hard to determine or establish. One such example, the case of same-sex marriages, is further explored in this paper. (shrink)

I propose a modal logic that enables to reason about self-regarding and otherregarding motivations in strategic games. This logic integrates the concepts of joint action, belief, individual and group payoff. The first part of the article is focused on self-regarding agents. A self-regarding agent decides to perform a certain action only if he believes that this action maximizes his own personal benefit. The second part of the article explores different kinds of other-regarding motivations such as fairness and (...) reciprocity. Differently from self-regarding agents, other-regarding agents also consider the benefits of their choices for the group. Moreover, their decisions can be affected by their beliefs about other agents' willingness to act for the well-being of the group. The analysis also considers team-directed reasoning, i.e. the mode of reasoning that people use when they take themselves to be acting as members of a group or a team. (shrink)

U svome spisu O slobodi, John Stuart Mill predstavlja svoje poznato načelo nenanošenja štete na sljedeći način: “… samozaštita [je] jedina svrha zbog koje se čovječanstvo, pojedinačno ili kolektivno, ima pravo miješati u slobodu djelovanja svakog od svojih članova. […] On je odgovoran društvu samo za ono svoje ponašanje koje se tiče ostalih. […] Pojedinac je neograničeni gospodar nad samim sobom, nad svojim tijelom i dušom.” Dakle, postoji razlika između postupaka koji se tiču nas samih i postupaka koji se tiču (...) ostalih, te moralnoj kritici podliježu samo postupci koji se tiču ostalih. Međutim, iako se svi postupci na neki način tiču nas samih, nije jasno postoje li bilo koji postupci koji su isključivo takvi. Postoje i dvije dodatne poteškoće. Kao prvo, ‘pojedinac’ može i ne biti pojedinačna osoba; samo-određujuće zajednice, barem kada su sposobne samostalno odlučivati, također su ‘pojedinci’ u ovome smislu. Kao drugo, tvrdi se da se klase postupaka, djelatnosti i načina postupanja opravdavaju drukčije nego pojedinačni postupci. Koje su, dakle, granice koje ‘drugi’ imaju kako bi se ‘zaštititili’ od kojih ‘pojedinaca’ te koja prava na postupanje i zaštitu oni imaju? Ako je izvor opravdanja, u konačnoj raščlambi, zaštita ili obrana, što se – i zašto – treba ili mora zaštititi? Gdje leži crta razgraničenja između postupaka koji se tiču nas samih i postupaka koji se tiču ostalih? U našem vremenu, kao i u Millovu, nailazimo na mnoge situacije u kojima je takva crta potrebna, ali je teško odrediva ili ustanovljiva. Jedan takav primjer, slučaj istospolnih brakova, dodatno se ispituje u ovome članku.In his essay On Liberty, John Stuart Mill presents the famous harmprinciple in the following manner: “[…] the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. […] The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. […] Over himself, over his own body and mind, the individual is sovereign.” Hence, there is a distinction between self-regarding and other-regarding acts, and only the latter are subject to moral criticism. However, while all acts are in some way selfregarding, it is not clear if there are any which are exclusively so. There are two additional difficulties. First, the “individual” may not be an individual person; self-determining communities, at least when they have the ability to decide for themselves, are also “individuals” in this sense. Second, it is claimed that groups of acts have a different kind of justification from single acts. So what are the limits which “others” have in order to protect themselves from what “individuals” do, and what are their rights to do and to protect? If, in the final analysis, protection or defense is a source of justification, what should or must be protected, and why? Where does the demarcation line between self-regarding and other-regarding acts lie? In our age, as in Mill’s, we encounter many situations where such a line is needed, yet is hard to determine or establish. One such example, the case of same-sex marriages, is further explored in this paper. (shrink)

Kane provides Self-Forming Actions as a rebuttal to allegations that indeterministic choices are determined by luck and are therefore not free. This paper explicates Kane’s proposal and provides a conceptual complication for Kane’s SFAs. The quantum events in an indeterministic world can be recreated in a deterministic world by pseudorandom number generation. This deterministic world is indistinguishable from the indeterministic world it simulates at the quantum, neurological, and phenomenological levels. Thus, indeterministic quantum behavior cannot secure free will in Kane’s SFAs (...) in any way which is not reproducible in a deterministic world. The paper addresses the objections that the proposed problem is merely an epistemic rather than metaphysical one and that a deterministic agent does not have plural voluntary control. I conjecture that a dualistic account of libertarian free will may dodge the problems I raise regarding Kane’s SFAs. (shrink)

While the nature of the virtues and their role in human action are controversial, we wish to explore the thesis that virtues play a causal role in the production of action. One fruitful, though controversial, approach to understanding the nature of the self is through the notion of a narrative and in particular a person’s self narrative or narratives. Similarly we wish to explore the thesis that self narratives play a causal role in action. We consider how (...) virtues and self-narratives interrelate and, in particular, how they play a comparable role in the production of action. The basic ideas in the literature concerning reasons as causes of action provide us with a useful starting point even though the focus on reasons has tended to sideline potential causal roles for both virtues and self-narratives. Without attempting to develop a new theory of causation, we draw a picture of how virtues and self-narratives, in relation to each other, can be regarded as causally effective in producing action. (shrink)

This study reports on action research efforts that were aimed at developing institutional arrangements beneficial for soil fertility improvement. Three stages of action research are described and analyzed. We initially began by bringing stakeholders together in a platform to engage in a collaborative design of new arrangements. However, this effort was stymied mainly because conditions conducive for learning and negotiation were lacking. We then proceeded to support experimentation with alternative arrangements initiated by individual landowners and migrant farmers. The (...) implementation of these arrangements too ran into difficulties due to intra-family dynamics and ambiguities regarding land tenure. Further investigations to find out how ambiguities could be tackled revealed that the local actors themselves had taken initiatives towards developing institutional innovations to reduce ambiguities. However, there is still considerable scope for further development of these self-organized innovations. The article ends with a reflection on inter-disciplinary action research, where it is argued that making “mistakes” is an inherent and necessary characteristic in action research that aims to address complex social issues. (shrink)

This article describes a neo-Aristotelian conception of self-control, a concept that seems essential to what it means to be a mature human person. It discusses the moral condition known as akrasia and the conception of self that underpins it. While Aristotle regarded the human self to be primarily rational where reason is taken in a strong sense, this article suggests a more holistic conception of the self, where to act out of passion may not mean that one is acting without (...) self-control. This means that the kind of inner conflict associated with akrasia should not be explained purely in terms of rational versus irrational forces. (shrink)

In recent philosophy of mind, informed by ongoing research in the cognitive neurosciences, there has been a tendency to offer deflationary or reductive explanations of self and selfidentity. The background to such accounts includes a complex history of the problem of personal identity from Hume to Parfit. Paul Ricoeur has provided an insightful perspective on this history based on his distinction between ipse identity and idem identity.1 My intention is not to rehearse that history, or even to update it, but (...) rather, assuming that history as background, to engage in a dialogue with the more recent proponents of deflationary, reductive, and internalist accounts of the self, and especially those accounts that put the notion of a narrative self into question. 2 Philosophically there is some question as to whether an account of the narrative self is a sufficient account of the self more generally, that is, whether the whole story about the self is just that it is nothing more than a story about the self. There is, nevertheless, a growing consensus that the concept of the narrative self captures something essential about human existence. In this regard, specifically, there are three issues that I want to address. First, is it possible to defend an account of the narrative self which is consistent with discoveries in cognitive neuroscience, but that remains nonetheless non-reductive? Second, how does such an account relate to an embodied-enactive approach to questions of self-identity? And third, to what extent does such an account involve dimensions of intersubjectivity? The appeal to neuroscience may seem misplaced to some readers. Ricoeur is clear in his insistence that questions of the mind, addressed by phenomenology and hermeneutics, belong to a discourse different from and irreducible to neuroscience.3 To speak of the body from a phenomenological perspective, or from the perspective of lived action, is quite different from speaking of the body from the perspective of natural science. (shrink)

ABSTRACT In this commentary I evaluate what McGowan’s project would conclude with respect to the treatment of professional Australian Football League player Adam Goodes, who was incessantly ‘booed’ by crowds for the final two years of his career. Analysing Goodes’ case in light of McGowan’s argument leads me to two observations. First, McGowan’s norm-enactment approach is incredibly useful because it explains how words like ‘boo’ (with unstable meaning) can constitute actionable discrimination. Second, however, I wonder if a narrow focus on (...) whether such speech is legally actionable might encourage an overestimation of the power of laws to shepherd new g-norms into social practices. (shrink)

Buddhists endorse the concept of human actions and their consequences as they uphold the doctrine of karma. However, they deny the existence of a ‘permanent self’. Few questions arise in this regard. If a permanent self does not exist then who guides a person to decide the course of an action? How does a person choose to perform an action of the many alternatives in a situation? Who takes responsibility for the consequences of an action? This paper (...) attempts to answer these questions by reinterpreting the Buddhist’s ‘no-self’ theory from epistemological and logical perspectives. This paper argues that Buddhists while rejecting the existence of a ‘permanent self’ affirm the existence of impermanent psychophysical entities (five skandhas). The mereological sum of these psychophysical entities is known as a ‘person’ who performs actions. A person becomes morally responsible for the consequences of an action justifying the Buddhist doctrine of karma. (shrink)

Self-regarding acts are frequently classified as non-moral; even more frequently, they are assumed to have less moral weight than parallel other-regarding acts. I argue briefly against the first claim, and at greater length against the second. Our intuitions about the lesser moral weight of self-regarding acts arise from imperfectly recognized, and morally relevant, differences between acts which are ordinarily described in misleadingly parallel phrases. ‘Love of self,’ for instance, and ‘love of another’ are not symmetrical attitudes, in spite of the (...) symmetrical grammar. More obviously, one cannot steal from, lie to, nor force oneself in the same way one can do these things to others. I conclude, therefore, that difference in moral weight never stems merely from a difference in the person concerned, but rather from differences between the actions themselves; furthermore, that whatever it is wrong to do to a willing other, it is wrong to do to oneself. (shrink)

A study of physicians and medical students was conducted to determine the various philosophical positions they hold with respect to ethical decision-making in medicine and their epistemological presuppositions in relationship to the subjective-objective controversy in value theory. The study revealed that most physicians and medical students tend to be objectivists in value theory, i.e., believe that value judgements are knowledge claims capable of being true or false and are expressions of moral requirements and normative imperatives emanating from an external value (...) structure or moral order in the world, but that most physicians and medical students are inconsistent in the philosophical foundations of their medical ethical decision-making, i.e., in decision-making regarding values they tend to hold beliefs which are incompatible with other beliefs they hold about values. The study also revealed that most physicians and medical students think more emphasis should be placed upon medical ethics in medical education. (shrink)

A study of nurses and nursing students was conducted to determine the various philosophical positions they hold with respect to ethical decision-making in nursing and their relationship to the subjective-objective controversy in value theory. The study revealed that most nurses and nursing students tend to be subjectivists in value theory, i.e., believe that value judgments are purely personal, private expressions of one's own opinion or inner-feelings and not believe that value judgments are knowledge claims capable of being true or false (...) and therefore not expressions of moral requirements and normative imperatives emanating from an external value structure or moral order in the world. In addition, the study revealed that most nurses and nursing students are inconsistent in the philosophical foundations of their ethical decision-making, i.e., in decision-making regarding values they tend to hold beliefs which are incompatible with other beliefs they hold about values. (shrink)

A study of clinical medical ethicists was conducted to determine the various philosophical positions they hold with respect to ethical decision making in medicine and their various positions' relationship to the subjective-objective controversy in value theory. The study consisted of analyzing and interpreting data gathered from questionnaires from 52 clinical medical ethicists at 28 major health care centers in the United States. The study revealed that most clinical medical ethicists tend to be objectivists in value theory, i.e., believe that value (...) judgments are knowledge claims capable of being true or false and therefore expressions of moral requirements and normative imperatives emanating from an external value structure or moral order in the world. In addition, the study revealed that most clinical medical ethicists are consistent in the philosophical foundations of their ethical decision making, i.e., in decision making regarding values they tend not to hold beliefs which are incompatible with other beliefs they hold about values. (shrink)

After noting why the issue of the use of animals in medical education and research needs to be addressed, this article briefly reviews the historical positions on the role of animals in society and describes in more detail the current positions in the wide spectrum of positions regarding the role of animals in society. The spectrum ranges from the extremes of the animal exploitation position to the animal liberation position with several more moderate positions in between these two extremes. Then (...) the philosophical issue of the moral agency of animals is discussed in terms of an explication of the concept of rights and the concept of personhood. Further research is suggested concerning institutional policies regarding medical students who refuse to do physiology dog labs or other assignments which involve the suffering and/or death of animals. (shrink)

In a recent article, J. Angelo Corlett criticises what he takes to be the ‘offensiphobic’ practices characteristic of many universities. The ‘offensiphobe’, according to Corlett, believes that offensive speech ought to be censured precisely because it offends. We argue that there are three serious problems with Corlett’s discussion. First, his criticism of ‘offensiphobia’ misrepresents the kinds of censorship practiced by universities; many universities may in some way censure speech which they regard as offensive, but this is seldom if ever a (...) manifestation of ‘offensiphobia’. Second, we attempt to reconstruct Corlett’s criticism of ‘offensiphobia’ as a criticism of the practice of censuring hate speech, and show that this argument is unsuccessful. Third, we offer some brief reflections on how labelling universities as ‘offensiphobic’ is especially problematic in light of the current climate of political interference in university research and teaching. (shrink)

Despite widespread interest in the topic of moral repair in the business ethics literature and in the workplace, little is currently known about moral repair with regard to the self—i.e., how and why individuals repair themselves in the aftermath of harming others within workplace contexts and what factors may influence the success of self-repair. We conducted a qualitative study in the context of health care organizations to develop an inductive model of self-repair in the workplace. Our findings reveal a set (...) of factors, including reactions to the harm incident, motivating factors, and methods of self-repair that involve intrapersonal (e.g., self-compassion) and interpersonal (e.g., seeking feedback and support from co-workers and managers) actions. We discovered that self-repair, or what we characterize as “moral self-repair” is a complex process characterized by important ethical, emotional, and social dimensions and that the effectiveness of self-repair actions is moderated by the actions of those within the organization (e.g., co-workers, managers) and outside the organization (e.g., families, friends, counselors). These social actors can promote self-repair by offering encouragement and support, or undermine self-repair by communicating a lack of trust and respect that reinforces self-blame. This model of self-repair is intended to guide future ethics research on the topic of moral self-repair and offers insight to practicing managers. (shrink)

An historical review of the concepts of self-consciousness is presented, highlighting the important role of the body (particularly, body perception but also body action) and the social other in the construction of self-consciousness. More precisely, body perception, especially intermodal sensory perception including kinesthetic perception, is involved in the construction of a sense of self allowing self-nonself differentiation. Furthermore, the social other, through very early social and emotional interactions, provides meaning to the infant’s perception and contributes to the development of (...) his/her symbolization capacities. This is a necessary condition for body image representation and awareness of a permanent self in a time-space continuum (invariant over time and space). Self-image recognition impairments in the mirror are also discussed regarding a comprehensive developmental theory of self-consciousness. Then, a neuropsychological and neurophysiological approach to self-consciousness reviews the role of complex brain activation/integration pathways and the mirror neuron system in self-consciousness. Finally, this article offers new perspectives on self-consciousness evaluation using the mirror as an experimental paradigm to study self- and other- image and body recognition. (shrink)

The commentaries by Warren Kinghorn and Giuseppe Butera provide me with the welcome opportunity to reaffirm and briefly address a concern that lies at the core of my work in recent years. It regards the lack of a metaphysical perspective and consequently metaphysically informed interventions, or what I recently came to term 'metaphysical care', in psychological and medical treatments when there are identifiable metaphysical assumptions at work both in clinicians and treated persons that affect the treatment and the well-being of (...) both. In the original article, this is exemplified in the failure of both psychotherapists and people affected by violence to operate with a metaphysically grounded... (shrink)

'[T]he good man should be a lover of self.' Aristotle wrote. 'For he will both himself profit by doing noble acts, and will benefit his fellows … '. Yet in much of contemporary moral philosophy, concern for one's own interests is considered a non-moral issue, while concern for the interests of others is paradigmatically moral. Indeed, a central issue in ethical theory involves the proper balance to be struck between prudence and morality, between the pursuit of one's own good and (...) the pursuit of the good of others. When deliberating over what action to take, should one weigh one's own interests more heavily than those of others? Or is it possible to accommodate both self-interest and regard for others, to show that we have self-regarding reasons for helping others? The twelve essays in this volume - written from a range of perspectives - address these questions and examine related issues. (shrink)

In the moral philosophy of the last two centuries, altruism of one kind or another has typically been regarded as identical with moral concern. When self-regarding duties have been recognized, motivation by duty has been sharply distinguished from motivation by self-interest. I think this view is wrong: self-interest can be the motive of a moral act. My chief concern is to argue that self-interested action -- i.e., action motivated by rational self-interest -- can be moral, but the data (...) I use to argue for this also provide compelling empirical evidence that all human motives do not reduce to self-interest, that altruism is possible. (shrink)

Nietzsche’s views regarding suicide are usually interpreted as a response to Christian, Kantian, and Schopenhauerian ethics. Here, they are defended on the basis of his notion of life as an aesthetic phenomenon in order to provide extramoral responses to such challenges as the following: a) whether the self can deliver the right kind of judgment regarding her life, b) how suicide can be considered an empowerment of the will, and c) whether suicide can be considered an exercise of freedom by (...) the subject who thereby cancels the very grounds and means for will and action. Reconstructed as a response to Hegel’s argument against suicide on the grounds that one is not the master of oneself and that one therefore lacks the proper means to judge one’s life, Nietzsche’s position provides the epistemic footing to ground an alternate notion of self-mastery as well as the necessary insight regarding one’s life. It is shown that this reading of Nietzsche’s argument is in alignment with his non-dualism and expressivist views regarding agency. Finally, a response is formulated to the socially-grounded arguments prohibiting suicide on the basis of this reading of Nietzsche’s position. (shrink)

We set out an account of how self-domestication plays a crucial role in the evolution of language. In doing so, we focus on the growing body of work that treats language structure as emerging from the process of cultural transmission. We argue that a full recognition of the importance of cultural transmission fundamentally changes the kind of questions we should be asking regarding the biological basis of language structure. If we think of language structure as reflecting an accumulated set of (...) changes in our genome, then we might ask something like, “What are the genetic bases of language structure and why were they selected?” However, if cultural evolution can account for language structure, then this question no longer applies. Instead, we face the task of accounting for the origin of the traits that enabled that process of structure-creating cultural evolution to get started in the first place. In light of work on cultural evolution, then, the new question for biological evolution becomes, “How did those precursor traits evolve?” We identify two key precursor traits: the transmission of the communication system through learning; and the ability to infer the communicative intent associated with a signal or action. We then describe two comparative case studies—the Bengalese finch and the domestic dog—in which parallel traits can be seen emerging following domestication. Finally, we turn to the role of domestication in human evolution. We argue that the cultural evolution of language structure has its origin in an earlier process of self-domestication. (shrink)

In Part I, I consider the normal contexts of assertions of belief and declarations of intentions, arguing that many action-guiding beliefs are accepted uncritically and even pre-consciously. I analyze the function of avowals as expressions of attempts at self-transformation. It is because assertions of beliefs are used to perform a wide range of speech acts besides that of speaking the truth, and because there is a large area of indeterminacy in such assertions, that self-deception is possible. In Part II, (...) I analyze the conditions of self-deception, and discuss the grounds on which it is regarded as irrational, even when particular instances may be beneficial. I consider some of the classical analyses of the motives for self-deception, and attempt to give an account of the occasions in which it is likely to occur. In the final section, I discuss the complex organization of the self that is presupposed by the phenomena of self-deception. (shrink)

On initial analysis, Indian Buddhist philosophers seem to have an inconsistent set of commitments with regard to the nature of action. First, they are committed to the reality of karman (Skt: action), which concerns the moral quality of actions and the short- and long-term effects of those actions on the agent. Second, they are committed to an understanding of karma as deeply connected with intention or volition (cetanā). Third, they are committed to the idea that, through Buddhist practice, (...) one may become liberated from the afflictions of craving, aversion, and ignorance and achieve nirvāṇa. Yet, fourth, while Buddhist philosophers are committed to the reality of action and its results, they are also committed to the unreality of any substantial self or agent of actions. How can one affirm the reality of volition, action, efficacious practice, and liberation, while denying the existence of agents, practitioners, or liberated beings? Reconciling the doctrine of no-self (anātman) with an account of agency and karma was a central task of great Buddhist philosophers such as Vasubandhu (fl. 4th to 5th century CE). This chapter will discuss Buddhist philosophy of action in the context of their views of the self, general ontology, ethics, and soteriology. (shrink)

Marcus Willaschek and I have argued against the widespread assumption that Kant claims the Moral Law—the supreme principle of morality—is (or must be regarded as) ‘self-legislated’. We argue that Kant instead describes the Moral Law as an _a priori_ principle of the will. We also argue that his conception of autonomy concerns not the Moral Law but substantive moral laws such as the law that requires promoting the happiness of others. In the present essay, I respond to the commentary by (...) Alyssa Bernstein and Christoph Hanisch. In response to Bernstein, I clarify the relation between our interpretation of Kant and those proposed by John Rawls and Allen Wood. In response to Hanisch, I argue, among other things, that Kant’s defense of the thesis that the Moral Law is an a priori principle of pure practical reason does not mean that practical reasoning and reasons-based action are impossible without it. It means rather that _morally good_ and _morally evil_ reasons-based action are impossible without it. (shrink)

This paper aims to provide an account of the relationship between self-esteem and moral experience. In particular, drawing on feminist and phenomenological accounts of affectivity and ethics, I argue that self-esteem has a primary role in moral epistemology and moral action. I start by providing a characterization of self-esteem, suggesting in particular that it can be best understood through the phenomenological notion of “existential feeling.” Examining the dynamics characteristic of the so-called “impostor phenomenon” and the experience of women who (...) are involved in abusive relationships, I then claim that self-esteem fundamentally shapes the way in which self and others are conceived, and the ethical demands and obligations to which they are considered to be subjected. More specifically, I argue that low self-esteem—which in the experience of women may be rooted in particular assumptions regarding gender roles and stereotyping—can hinder autonomy, make it difficult to question other people's evaluative perspectives and behaviors, and attribute to others responsibility for their actions. (shrink)

David Hume’s theory of action is well known for several provocative theses, including that passion and reason cannot be opposed over the direction of action. In Hume, Passion, and Action, the author defends an original interpretation of Hume’s views on passion, reason and motivation that is consistent with other theses in Hume’s philosophy, loyal to his texts, and historically situated. This book challenges the now orthodox interpretation of Hume on motivation, presenting an alternative that situates Hume closer (...) to “Humeans” than many recent interpreters have. Part of the strategy is to examine the thinking of the early modern intellectuals to whom Hume responds. Most of these thinkers insisted that passions lead us to pursue harmful objects unless regulated by reason; and most regarded passions as representations of good and evil, which can be false. Understanding Hume’s response to these claims requires appreciating his respective characterizations of reason and passion. The author argues that Hume’s thesis that reason is practically impotent apart from passion is about beliefs generated by reason, rather than about the capacity of reason. Furthermore, the argument makes sense of Hume’s sometimes-ridiculed description of passions as “original existences” having no reference to objects. The author also shows how Hume understood morality as intrinsically motivating, while holding that moral beliefs are not themselves motives, and why he thought of passions as self-regulating, contrary to the admonitions of the rationalists. (shrink)

The idea of basic action is a fixed point in the contemporary investigation of the nature of action. And while there are arguments aimed at putting the idea in place, it is meant to be closer to a gift of common sense than to a hard-won achievement of philosophical reflection. It first appears at the stage of innocuous description and before the announcement of philosophical positions. And yet, as any decent magician knows, the real work so often gets (...) done in the set-up. I argue that the seemingly innocent idea of basic action is, in fact, bound up with a wide-spread conception of the nature of bodily or physical action (section 3). Its legitimacy is vital to the intelligibility of the causal theory of action, according to which physical action consists of a mere event and a condition of mind joined (in the right way) by the bond of causality. Left unchecked, means-end reason threatens to permeate physical action, and thus threatens the sovereignty of the sphere of material events at the center of the causal theory: such events, including the movements of one’s body when one intentionally moves it, are thought to be constitutively independent of the subject’s rational capacities. Basic action is a necessary countermeasure, a sort of metaphysical containment wall needed to preserve the separate jurisdictions of the mind of the acting subject and what merely happens. I argue that so long as action theory proceeds under the assumption that there must be basic action, it must regard our relation to the progress of our own deeds as not different in principle from Marx’s understanding of the relation of the non-worker (Nichtarbeiter) to the material processes that realize his own ideas, namely the work done on the factory floor. Each is alienated from the progress, or getting done, of his deeds. In each the process of doing something intentionally turns out to be a case of delegating tasks to another power. How the process comes to completion is not willed, and at best watched: the causal work is not the agent’s work, his knowledge not self-knowledge (section 5). We should find this unacceptable. And if this is right, it should be a pressing question whether there must be basic action. I argue that we have no good reason to think so: basic action is not forced on us by argument (sections 2 and 4). It is open to us to consider an alternative, one on which action is not, in the fundamental case, barren of means- end structure, but instead permeated by it: we register as a force in nature not at the limit of the means-end order but precisely in its constitution. [from article introduction]. (shrink)

This chapter enters into a debate with the analytic theory of action, especially the version developed by Donald Davidson, who makes it clear that the upsurge of a desire to perform a specific action is a natural event that is causally responsible for the action in question. The narrative interpretation of selfhood was initiated by Hannah Arendt. Selfhood is certainly assured on a passive and affective plane. Edmund Husserl maintains that in the passive sphere, a self is (...) constituted preceding active reflection. As Paul Ricœur clearly determines, the complicity with reality entails a ‘decentred self’ that is strictly opposed to the self-centred, self-controlled, and self-assured ego of modern philosophy. Emmanuel Levinas never accepted Wittgenstein's constraint on philosophy to remain silent with regard to the ‘unsayable’. (shrink)

Procrastination is a chronic and widespread problem; however, emerging work raises questions regarding the strength of the relationship between self-reported procrastination and behavioral measures of task engagement. This study assessed the internal reliability, concurrent validity, predictive validity, and psychometric properties of 10 self-report procrastination assessments using responses collected from 242 students. Participants’ scores on each self-report instrument were compared to each other using correlations and cluster analysis. Lasso estimation was used to test the self-report scores’ ability to predict two behavioral (...) measures of delay. The self-report instruments exhibited strong internal reliability and moderate levels of concurrent validity. Some self-report measures were predictive of days to study completion. No self-report measures were predictive of deadline action pacing, the pacing style most commonly associated with procrastination. Many of the self-report measures of procrastination exhibited poor fit. These results suggest that researchers should exercise caution in selecting self-report measures and that further study is necessary to determine the factors that drive misalignment between self-reports and behavioral measures of delay. (shrink)

For strategists working in and for firms, acquiring knowledge about the business world is dependent on a rational process of collecting, organizing, and interpreting information. As such, these individuals are best conceived not as knowers, but as self-directing learners who are motivated to acquire, create, and apply new knowledge. To facilitate these processes, in this paper an axiomatic foundation for strategic thinking is established regarding the nature of the object of strategic thinking, the nature of strategic thinking, and the nature (...) of knowledge. Next, four boundary references set by these axioms are used to establish a new conceptual frame of reference for strategic rationality. Interconnections between the boundary references are subsequently used to infer six canons for strategic rationality. It is concluded that strategic rationality may be found where all references overlap. Finally, to contribute towards greater rationality in strategic management practice, an actionable definition of strategic rationality is formulated that includes all references and canons. (shrink)

Nature abounds in compound individuals. Discrete, functioning entities are made up of components which are, in some sense, also individuals. Scientists sometimes need to be concerned with whether aggregates (e.g.. species of plants) or components (e.g., quarks) exist. but such questions are not generally regarded as having great importance for science. It has often happened, however, that scientific developments have had major significance for subsequent philosophical discussion of problems of the one and the many. Recently, there has been considerable increase (...) in scientific understanding of spontaneous development of spatial and temporal organization (structure) in physical. chemical, and biological systems. In an earlier note (PS 11:35), I suggested that this progress in science raises points that may be helpful in dealing with a question of current importance for process philosophy. This paper provides support for that suggestion. The first section introduces the philosophical problem. The middle sections provide brief non-technical introduction to scientific concepts. The final section combines both topics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Richard Eldridge SELF-UNDERSTANDING AND COMMUNITY IN WORDSWORTH'S POETRY Prior to die rise of modern science in die seventeenth century, to understand oneself was to know one's place in a ideologically organized universe. Human actions, together with natural events in general, were intelligible as aiming at the realization of given purposes or ends. To be a human person was to have a particular sort ofend: intellectual contemplation, according to Aristotle, (...) or oneness with God, according to Augustine. Self-knowledge becomes problematic, however, once events in nature are conceived in terms of the new physics to be only materially caused, not purposive. Given that human actions are events in nature, physical explanations then seem to be both necessary and sufficient for understanding them. It then becomes no longer possible to understand and explain one's actions as grounded in a partial grasp of an intelligible order of things. The self, it seems, is not real; bits of matter are, and their motions are mechanical, not plotted in a divinely ordered book ofnature. Thus the self or the person as a locus ofautonomous agency and understanding tends to come to be regarded as a fiction, not a physical something and not effective in the occurrence of events, so not a something at all. Human actions tend no longer to be seen as stemming from persons who can alter and are responsible for diem, but instead as complex events falling under physical laws. Yet despite the revolutionary revisions in the explanation of human action and die account of personhood seemingly forced by the new physics, self-knowledge is not something easily abandoned in favor ofknowledge of matter. It is not easy to conceive of one's actions as nonpurposive and of oneself as an unreal playdiing of fortune. Determinism seems incompatible with individual responsibility and hence with morality. Determinists make claims, investigate things, and regard diese activities as significant 273 274Philosophy and Literature and under their control, yet it is hard to see how this could be ifphysicalist determinism were true. Even within modern scientific understanding, autonomous creativity and human understanding are generally allotted roles in experimentation as well as in the rest of life. Yet this acknowledgment of human autonomy is seemingly in fundamental conflict with the commitment to the explanation of all events under physical laws that is characteristic of the modern scientific attitude.1 In the absence, however, of a well worked out description of how we can autonomously generate partial understandings of our proper ends as persons, understandings to which we then give expression in action, these objections will seem hollow, and the sense diat it must be possible to explain our actions fully under physical laws will press upon us. Ifwe cannot say how we can understand ourselves and our end in ways that inform our actions, then it will seem wise to abandon trying to understand agentive persons and to try instead to formulate the physical explanations of the motions of our bodies that are seemingly in order. Here Wordsworth's poetry can be of special value, for one of Wordsworth 's chief poetic concerns was to diagnose and locate skepticism about the possibility of self-understanding as a natural but temporary stage in the lives of persons who can grasp their proper end. Skepticism about action-guiding self-understanding, on his showing, is a plight of mind to which self-conscious end-directed beings succumb just as they most fully assert their particularity and separateness from others. Recovery from this plight occurs naturally when they come both to see that genuine autonomy requires community with others in a particular sort of expressive activity and to find themselves already so engaged. Further self-conscious and effective engagement in this expressive activity then emerges as the proper end of persons and as an end that is to be achieved communally. The scandal of philosophy, as Wordsworth would have it, is diat this natural development of die mind, a development Wordsworth traces throughout his own career, should be ignored in favor ofdie pursuit ofoverly abstract, narrow, and impoverishing causal explanations of our behavior. Wordsworth thus offers us a detailed and comprehensive description of how action-guiding self... (shrink)

Action can only be spontaneous and impulsive if not guided by contemplation; contemplation, on the other hand, may only be luxurious playfulness if not either purposed - or suitable - to motivate action. This volume seeks to prove what may seem self-evident to common sense, but adhering to common sense is never pointless nor excessive. Next to this, Thinking in Action is the offspring of friendship, respect and commitment between two academic communities, the Hellenic and the Serbian (...) philosophical communities, that admittedly have a lot in common, especially with regard to philosophy, and hopefully as many differences as needed in order to secure a long-lasting and fertile exchange of ideas; it is also the natural-born child of necessity: philosophy is about argumentation, debate and confrontation. Thinking in Action inaugurates Hellenic-Serbian Philosophical Dialogue Series that entertains no hesitation in being as ambitious as any philosophical series could be: it seeks to establish a permanent, wide and rich channel of fruitful philosophical interaction between the two philosophical communities. Having high aspirations is one thing; meeting these aspirations as well as the expectations of the reader is a totally different one. We wish Thinking in Action, the first volume of the Hellenic-Serbian Philosophical Dialogue Series, apart from being the initial step of a long journey, will also be a fascinating one to the reader. (shrink)

Supererogation seems to be an important concept of common sense morality. However, assuming the existence of such a category seems to pose a serious problem for Kantian Ethics, given the all-encompassing role of duty. In fact, Kant seems to deny the possibility of such acts when he states in the second critique that “[b]y exhortation to actions as noble, sublime, and magnanimous, minds are attuned to nothing but moral enthusiasm and exaggerated self-conceit; [...] they are led into the delusion that (...) it is not duty […] which constitutes the determining ground of their actions […]”. (KpV, AA V, 84f.). This paper’s aim is to show that even though it is not possible to include a category of supererogation within Kantian Ethics, the recognition of alleged supererogatory acts is not only a source of self-deception, as Kant seems to fear, but can also serve as a source of self-knowledge. Starting from the premise that within Kantian Ethics self-knowledge is indispensable to aspire to the duties of moral self-perfection, I will argue that supererogation is only a plausible concept regarding the observer-perspective: thus it describes an act that, given the observer's own moral development, seems to be beyond duty but for the agent herself is not. Given an observer has the insight that her judgment relies on her own deficiencies to act accordingly, this fulfills an epistemic function in the process of developing one’s own moral capacities. This seems to be a fairly proper phenomenological account of supererogation as it can, on the one hand, explain the common moral intuition that certain acts are supererogatory. While on the other hand, it can capture the empirical observation that agents of alleged supererogatory acts usually do not perceive their actions as supererogatory because the differing perspectives of the agent and the observer constitute an integral part of the given account. (shrink)

What I call in this paper “the sociality of subjectivity thesis” lies at the very center of what is now called “Continental philosophy”. According to this thesis, the subject is necessarily socially constituted. In other words, it is not the case that there are first some isolated subjects, who then get into relation with each other; rather, the subjects from the beginning are formed through their interrelation. The first philosopher who systematically argued for this thesis is Johann Gottlieb Fichte. In (...) this paper, I reconstruct Fichte’s argument, as it appears in his 1796 Foundations of Natural Right. The central idea of this reconstruction is the following: for Fichte, the subject can regard herself as the genuine author of her actions, only when she presupposes that there are other subjects who can ascribe those actions to her. That is, the activity of self-ascription, which constitutes the subject, is only possible with the presupposition that there are other subjects. (shrink)

ABSTRACT This article reappraises some aspects of Alexander Nehamas's Nietzsche: Life as Literature. It recognizes as strengths of the book Nehamas's emphasis on Nietzsche's mode of writing and his idea that unified selfhood is an exceptional state that is achieved rather than given. However, it takes issue with the claim that Nietzsche holds a superessentialist view of the self. That view is not clearly supported by textual evidence, does not follow from Nietzsche's regarding the self as simply a sequence of (...) experiences and actions, and is not required in order to explain the “all-or-nothing” requirement of the eternal recurrence. The article argues further that unified selfhood cannot be accounted for solely on the model of literary character, given what is now generally recognized as Nietzsche's naturalistic psychology of drives. However, the Nietzschean self need not be viewed as immutable and is amenable to the influence of culture and consciousness in ways that may encourage a positive account of becoming a unified self. (shrink)

Although people generally agree that innocent targets of culpable aggression are justified in harming the aggressors in self-defence, there is considerable disagreement regarding whether innocents are justified in defending themselves when their doing so would harm other innocent people. I argue in this essay that harming innocent aggressors and active innocent threats in self-defence is indeed justified under certain conditions, but that defensive actions in such cases are justified as permissions rather than as claim rights. This justification therefore differs from (...) that of self-defence against culpable aggressors, since defensive acts of the latter type are justified as claim rights rather than mere permissions. I argue, however, that the two justifications are alike in that both rest on considerations of distributive justice. (shrink)

Recent work suggests a strong connection between intuitions regarding our own free will and our moral behavior. We investigate the origins of this link by asking whether preschool-aged children construe their own moral actions as freely chosen. We gave children the option to make three moral/social choices (avoiding harm to another, following a rule, and following peer behavior) and then asked them to retrospect as to whether they were free to have done otherwise. When given the choice to act (either (...) morally or immorally), children avoided harm and abided by rules, but they endorsed their freedom to have done otherwise. When choice was restricted by adult instruction, children did not endorse their free choice and indicated feeling constrained by moral obligation in their explanatory responses. These results suggest that children believe that their moral actions afford free will, but this belief is dependent on their experience of choice. (shrink)

Chile has established hybrid policies for the administrative distribution of its educational establishments, leading to significant gaps in educational results and school conditions between public, mixed, and private schools. As a result, there are high levels of segregation, and social and economic vulnerability that put public schools at a disadvantage, affecting their image and causing a constant decrease in enrollment. An abbreviated version of Luhtanen and Crocker’s collective self-esteem scale was adapted and validated for the Chilean educational context because of (...) its usefulness in studying processes of social segregation and cultural coherence, seeking to identify student perception about the appreciation of school actions in the context of belonging and identification with schools, in order to compare between groups according to types of establishment and assess the effects of school conditions on the perception of students. A representative sample of Chilean secondary students between 9th and 12th grades participated. Descriptive analyses, comparison of means between groups, confirmatory factorial analyses, and multi-group analyses were conducted to test the adjustment and invariance of the unifactorial structure of a reduced version of four items. The results indicated that the scale satisfactorily complies with the proposed adjustment indexes, presents total invariance by gender and partial invariance by administrative dependence, and allows establishing statistically significant differences in the collective self-esteem, indicating a higher score for students in the private system, and a lower score for those in the public system. These results show the negative effects of high school segregation on students’ collective self-esteem, affecting the appreciation of personal, collective, and institutional activities and the sense of belonging. Although previous research has explored some of the effects of school segregation, the present study focuses on collective self-esteem, which is closely related to identity and belonging, and allows for further innovative research on school segregation. The scale is useful as an instrument for researching social conditions of student well-being, in regards to educational management. (shrink)

The potential development of self-driving cars (also known as autonomous vehicles or AVs – particularly Level 5 AVs) has called the attention of different interested parties. Yet, there are still only a few relevant international regulations on them, no emergency patterns accepted by communities and Original Equipment Manufacturers (OEMs), and no publicly accepted solutions to some of their pending ethical problems. Thus, this paper aims to provide some possible answers to these moral and practical dilemmas. In particular, we focus on (...) what AVs should do in no-win scenarios and on who should be held responsible for these types of decisions. A naturalistic perspective on ethics informs our proposal, which, we argue, could represent a pragmatic and realistic solution to the regulation of AVs. We discuss the proposals already set out in the current literature regarding both policy-making strategies and theoretical accounts. In fact, we consider and reject descriptive approaches to the problem as well as the option of using either a strict deontological view or a solely utilitarian one to set AVs’ ethical choices. Instead, to provide concrete answers to AVs’ ethical problems, we examine three hierarchical levels of decision-making processes: country-wide regulations, OEM policies, and buyers’ moral attitudes. By appropriately distributing ethical decisions and considering their practical implications, we maintain that our proposal based on ethical naturalism recognizes the importance of all stakeholders and allows the most able of them to take actions (the OEMs and buyers) to reflect on the moral leeway and weight of their options. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 29.2 (2005) 379-393 [Access article in PDF] Love, Self-Deception, and the Moral "Must" Randy Ramal Claremont Graduate University I One significant impact that conceptual relativism has had on current discussions in moral philosophy is the denial of intelligibility to discourses that affirm moral absolutism. The denial is typically based on two allied arguments. The first argument entails that the justification of absolute moral laws and values (...) presupposes the existence of an Archimedean standpoint, but since such viewpoint is unintelligible, a "view from nowhere" as it has been called, then affirming moral absolutism could only be the result of a confused temptation for metaphysical universality and objectivity. The second argument states that since all moral values and concepts are the products of particular cultural-linguistic contexts, it would not make sense to speak of absolute values that have application in other cultural-linguistic contexts.I sympathize with the critical spirit in which this dual argument is made. The unintelligibility of a neutral standpoint and the obvious contextuality of all moral discourses render meaningless any attempt to affirm metaphysically-based moral absolutes. But what this argument fails to acknowledge is that the ordinary language of moral absoluteness is not only infinitely distant from the metaphysical claims to Olympian grounds but also internally related to the absolute moral judgments and principles it invokes. Furthermore, it is doubtful that one could speak at all of moral discourse as needing metaphysical justification. It would not make sense to speak of moral discourse as either needing or not needing metaphysical backing because both notions ignore the ordinary contexts of moral discourse, where the issue of philosophical justification does not arise. The point here is not simply to reject the [End Page 379] metaphysical need for justifying moral discourse but to question the intelligibility of the attempt itself.1In what follows I argue that the ordinary claims to moral absoluteness, be it to give moral advice, to justify personal beliefs and actions, or to judge and criticize the conduct of other people, are perfectly intelligible practices that embody ordinary moral judgments and values. I elucidate the intelligibility of these moral claims by discussing Leo Tolstoy's "The Death of Ivan Ilych," Proust's Remembrance of Things Past, and Ann Beattie's "Learning to Fall." These works, I argue, portray an ethical notion of "need" that expresses natural, and intelligible, affirmations of moral necessity. The context of this affirmation concerns the ethical call to end all self-deception about one's love life.Traditionally, the relationship between love and self-deception has been interpreted to suggest that people often deceive themselves about love in order to fulfill a deep need in them to give meaning to their lives. This interpretation is often invoked to explain, on the one hand, why people who are in love might claim otherwise and, on the other hand, why those who are not in love at all convince themselves of the opposite. Although this interpretation is not philosophical in nature and does not necessarily entail the denial of all discourses of moral necessity, the idea that self-deception fulfils a deep need in people is often invoked as a philosophical explanation of the notion of "need." One example of such philosophical explanation is Martha Nussbaum's Love's Knowledge, where she endorses the traditional interpretation of the relation between love and self-deception through a discussion, among other works, of the above mentioned works by Proust and Beattie.There is no doubt that self-deception, whether in regards to one's love life or other aspects of it, could sometimes arise as a result of a need in people to give their existence some meaningful stability. But this interpretation cannot apply to all cases of love and self deception because the radical plurality of our notions of love prevents such explanatory reductionism. The insistence on this type of reductionism, it seems to me, rests on a common tendency among moral philosophers, Nussbaum included, to read into literature personal ethical views that are not intended by it. The task of the moral philosopher... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.2 (2002) 123-125 [Access article in PDF] The Self as Relatum in Life and Language Grant Gillett THE STUDY REPORTED by van Staden is extremely interesting to any psychological theorist influenced by Jacques Lacan because of Lacan's insistence that the unconscious is not only structured like a language but actually reflects and is produced by linguistic interactions between the subject and others.The distinction he draws, (...) on the basis of Frege's analysis of logical and grammatical structure, is not straightforwardly evident on a superficial inspection of the sentences concerned. It is also less clear than the agent-patient or subject-object distinction that one might look for on the basis of considering the action being performed. van Staden makes both of these points in the course of illustrating the relevant deep grammatical property on which the study turns. In doing so he engages with the subtle work on subject and object by Strawson (1959) who was one of the first, in the "descriptive metaphysics" of Individuals, to explore the resonance between what we might call (after Frege) "logical grammar" and the deep metaphysical structure of our thought. Strawson noted that the position of grammatical subject in a sentence was typically occupied by a particular or individual substance rather than the accident or property of a substance so that the subject predicate structure of language reflects a basic feature of our world picture whereby the world is seen to be populated by particular objects that instance universal features.Chomsky is the other player whose thought is important in this area in that he argues that we have an innate sense of deep structure, which allows us to disambiguate any sentence so as to reveal the state of affairs that is being represented. Thus we discern that what is denoted by "John loves Mary" is the same thought as that conveyed by "Mary is loved by John." van Staden focuses on something more general—the deep structure that expresses semantic relations or positions. This is not the same as the agent or the simply grammatical subject and van Staden calls it the owner of the relation involved as distinct from the accident of that relation. The terms are well chosen because ownership is a term a la mode in postmodern thought to express the relationship of a human being to the events and attributes associated with him or her. When we look at this subtle grammatological or semantic feature of language we see that the linguistic feature in question is the kind of thing that could easily be overlooked were it not for a post-Fregean analysis of the type van Staden offers.The content that van Staden identifies in relation to what is signified or represented by an utterance is difficult to characterize. It is not what Frege would call logical content in that it does not contribute to the truth value of any of the propositions concerned. It is also problematic to call it psychological content because it is not part of the conscious message conveyed by the utterance. Nevertheless, the study concerned raises [End Page 123] the possibility that it is psychic in a very significant way, which is best approached by considering the relationships between language and the unconscious.Chomsky is regarded as having defined a number of linguistic operations that take propositional or meaningful content and transform it into the form in which it is uttered. The relevant cognitive operations are usually regarded as being performed by the cognitive unconscious, which in some sense applies the rules of grammar to yield well-formed utterances on the basis of speaker intentions. In any event, nobody would seriously question the idea that there are unconscious operations that underpin the production of grammatically structured utterances.If we add to this the possibility that a more dynamic aspect to the unconscious has a role to play in the semantic content of our utterances, then a fruitful line of thought begins to emerge. The dynamic unconscious has to do with self-image and those influences that form the psyche... (shrink)

Traditional state v. state war is largely a relic. How then does a nation-state protect itself - preemptively - against the unseen enemy? Existing international law - the Caroline Doctrine, UN Charter Article 51, Security Council Resolutions 1368 and 1373 - do not provide sufficiently clear guidelines regarding when a state may take preemptive or anticipatory action against a non-state actor. This article proposes rearticulating international law to allow a state to act earlier provided sufficient intelligence is available. After (...) examining international law, this article proposes a process-based "strict-scrutiny" approach to self-defense. Under this approach, the executive will have to convince a court, based on relevant, reliable, viable, and corroborated intelligence, that preemptive action is appropriate. This process leads to a check on the power o the executive by placing a judicial check on preemptive action, consequently establishing objective legal criteria for operational counterterrorism. Muge Kinacioglu, Department of International Relations, Bilkent, University, Turkey, wrote a response to my article titled, "A Response to Amos Guiora: Reassessing the Parameters of the Use of Force in the Age of Terrorism: Pre-emptive Action and International Law." Tarcisio Gazzini, Faculty of Law, VU University, Amsterdam, also wrote a response titled, "A Response ot Amos Guiora's Article on Pre-Emptive Self-Defence Against Non-State Actors.". (shrink)

Social constructionist explanations of human thought and behavior hold that our representations produce and regulate the categories, thoughts, and behaviors of those they represent. Performative versions of constructionist accounts explain these thoughts and behaviors as part of an intentional, strategic performance that is elicited and regulated by our representations of ourselves. This paper has four aims. First, I sketch a causal model of performative social constructionist claims. Second, I articulate a puzzling feature of performative claims that makes them seem especially (...) implausible: the puzzle of intention and ignorance. Like other constructionists, performative constructionists are especially interested in explaining thoughts and behaviors that are widely but mistakenly believed to be the unintentional consequences of membership in a natural kind. But why doesn’t the intentional performance of a category undermine this ignorance? My third aim is to resolve this puzzle. I suggest that a plausible understanding can be found in the failure to locate one’s mental states in a causal explanation of one’s thoughts and actions. Finally, I argue that this model implies that the sorts of theories we offer of particular behaviors can create or destroy agency and responsibility with regard to those behaviors. (shrink)