The article focuses on the temporal and epistemic economy connected to the transatlantic travels of the categorical triad of ‘race-class-gender’. It looks at conditions and forces that have fuelled the dynamics of the discourse on differences and inequality among women and analyses feminist discourse and its aporias as a particular environment for the travels of theories. Furthermore, it follows the changes the triad of ‘race-class-gender’ undergoes on its transatlantic route from the United States to a German-speaking context and it outlines (...) the theoretical challenges connected to an intersectional perspective that aims to overcome a theoretical stagnation that itself finds symptomatic expression in the ritual citing of ‘race-class-gender’. (shrink)

This article comments on Sylvia Walby’s critique of the politics of difference and the relativist tendencies she sees represented in some contemporary feminist positions. While the general direction of Walby’s intervention is not disputed, the theoretical architecture of her text as well as the way she develops her argumentation are critically assessed. Problems in the architecture of the text concern the unclear interconnection between epistemological questions, questions of moral philosophy/political theory and practical politics. The critique focuses on three aspects: on (...) problems connected with Walby’s use of the Habermasian notion of ‘argumentation’, on difficulties related to an incoherent use of the notion of ‘difference’ and on the inadequate way in which she constructs oppositions between theories. The article lays out some of the theoretical backgrounds of the debates Walby refers to, in order to enhance a more specific comparison and critique of positions. (shrink)

New and experienced psychotherapists alike can find themselves overwhelmed by an ethical quandary where there doesn't seem to be an easy solution. This book presents positive ethics as a means to overcome such ethical challenges. The positive approach focuses on not just avoiding negative consequences, but reaching the best possible outcomes for both the psychotherapist and the client. The authors outline a clear decision-making process that is based on three practical strategies: the ethics acculturation model to help therapists incorporate personal (...) ethics into their professional roles, the quality enhancement model for dealing with high-risk patients who are potentially harmful, and ethical choice-making strategies to make the most ethical decision in a situation where two ethical principles conflict. Throughout the decision-making process, psychotherapists are encouraged to follow four basic guidelines: Focus on overarching ethical principles Consider intuitive, emotional, and other nonrational factors Accept that some problems have elusive solutions Solicit input from colleagues and consultation groups Numerous vignettes illustrate how to apply positive ethics to many different ethical challenges that psychotherapists will likely encounter in practice. (shrink)

Does the decision to relax by taking a drive rather than by taking a walk cause harm? In particular, do the additional carbon emissions caused by such a decision make anyone worse off? Recently several philosophers have argued that the answer is no, and on this basis have gone on to claim that act-consequentialism cannot provide a moral reason for individuals to voluntarily reduce their emissions. The reasoning typically consists of two steps. First, the effect of individual emissions on the (...) weather is miniscule: the planet’s meteorological system is so large, and the size of individual emissions so tiny, that whatever impact an individual emission has on the weather must be vanishingly small. Second, vanishingly small impacts aren’t morally relevant because no one could possibly tell the difference between such an impact occurring and it not occurring. In this paper, we show why both steps are mistaken, and hence why act-consequentialism implies that each of us has an individual obligation to do what we can to stop damaging the climate, including by refraining from, or perhaps by purchasing offsets against, our own individual luxury carbon emissions. (shrink)

Immer wieder in der Entwicklung des philosophischen und theologischen Denkens gab es Einzelne, die bestehende Ansichten radikal in Frage stellten. Manchmal wurden ihre Vorschläge angenommen und sie begründeten so eine neue Traditionslinie. Oft aber blieben sie Dissidenten und Ketzer, wurden verfolgt, verleugnet und nicht in die großen Verzeichnisse der seriösen Philosophen aufgenommen. Einzelne Ideen aus ihrem Werk wurden dann in einem neuen Kontext für das >offizielle Denken.

Comparative pride—that is, pride in how one compares to others in some respect—is often thought to be warranted. In this paper, I argue that this common position is mistaken. The paper begins with an analysis of how things seem when a person feels pride. Pride, I claim, presents some aspect of the self with which one identifies as being worthy. Moreover, in some cases, it presents this aspect of the self as something one is responsible for. I then go on (...) to argue that when the focus of one's pride is comparative, things are never as pride makes them seem. The core problem is that if the performance in which one takes pride is really valuable, the fact that it is superior to the performance of others does nothing to contribute to that value. I conclude with a discussion of why so many are inclined to validate comparative pride and a response to those who claim that comparisons are essential to pride because they must be used to set standards of excellence. (shrink)

How cautious should regulators be? A standard answer is consequentialist: regulators should be just cautious enough to maximize expected social value. This paper charts the prospects of a nonconsequentialist - and more precautionary - alternative. More specifically, it argues that a contractualism focused on ex ante consent can motivate the following regulatory criterion: regulators should permit a socially beneficial risky activity only if no one can be expected to be made worse off by it. Broadly speaking, there are two strategies (...) regulators can use to help risky activities satisfy this criterion: regulators can mandate strict safety standards that protect those who would otherwise stand to lose, and they can require that some of the benefits of the activity be redirected to them. In developing these themes, the paper aims to provide a theoretical grounding for those who oppose using risk-cost-benefit analysis as the primary regulatory standard, and in particular, for advocates of the precautionary principle. (shrink)

Envy of others' material possessions is a potent motivator of consumerism. This makes it a prudentially and morally hazardous emotional response. After outlining these hazards, I present an analysis of the emotion of envy. Envy, I argue, presents things in the following way: the envier lacks some good that her rival possesses; this difference between them is bad for the envier; this difference reflects poorly on the envier's worth; and this difference is undeserved. I then discuss the conditions under which (...) these presentations can be satisfied by differences in material possessions. My conclusion is that no difference in material possessions can simultaneously be all the ways envy presents it as being. Consequently, economic envy is systematically irrational: it is never a warranted response to the distribution of material wealth. Recognising this bolsters the prudential and moral case for reducing the degree to which we feel it and for resisting the inclinations it gives rise to when we do. (shrink)

Religion, Metaphysik und Theologie sind durch das neuzeitliche Denken in besonderer Weise herausgefordert. Die Beiträge des Bandes befassen sich von verschiedenen Standpunkten aus mit der Spannung, die in Moderne und Postmoderne zwischen diesen Disziplinen entsteht.

This paper is an amalgam of physics and mathematical logic. It contains an elementary axiomatization of spacetime in terms of the primitive concepts of particle, signal, and transmission and reception. In the elementary language formed with these predicates we state AxiomsE, C, andU, which are naturally interpretable as basic physical properties of particles and signals. We then determine all mathematical models of this axiom system; these represent certain generalizations of the standard model. Also, the automorphism groups of the models are (...) determined. Finally we give another physical model and discuss the philosophical implications. (shrink)

According to most contemporary theorists, free riding on the cooperative contributions of others is unfair. At the same time, obligations to contribute to cooperative schemes can compel conformity with conventional practices, and can do so to a degree that poses a real threat to individuality. This paper exposes this tension between fairness and individuality, and proposes a way to resolve it. The resolution depends on an alternative approach to understanding fairness—one that appeals to the relational goods fairness is meant to (...) maintain. In particular, norms of fairness protect against the interactions within a relationship becoming disrespectful. Many instances of free riding are indeed disrespectful and hence unfair. But this is not always so: one can choose to live a lifestyle that fails to return the benefits their community provides without disrespecting one's fellows. It is thus possible to free ride without being unfair, and so duties of fairness need not add to those already formidable forces that threaten to extinguish valuable individuality. (shrink)

This axiomatization is based on the observation that ifG is the group of automorphisms of the states (induced, e.g., by suitable evolutions), then we can define a spherical function by mapping each element ofG to the matrix of its transition probabilities. Starting from five physically conservative axioms, we utilize the correspondence between spherical functions and representations to apply the structure theory for compact Lie groups and their orbits in representation spaces to arrive at the standard complex Hilbert space structure of (...) quantum mechanics. (shrink)

This article develops and defends an account of prudential value that is inspired by ideas found in Thoreau’s Walden. The core claim is that prudential value consists in responding appropriately to those things that make the world better, and avoiding those things that make it worse. The core argument is that this is our aim in so far as we are evaluative creatures, and that our evaluative nature is essential to us in the context of inquiring into our good. I (...) also illustrate how the account can be developed to inform an intuitively plausible theory of well-being, and conclude by discussing its virtues relative to some contemporary alternatives. (shrink)

Chrisoula Andreou argues that even if our happiness is determined by our material standard of living, our standard of living could be lowered without lowering our happiness. In this response, I show how this claim can be challenged on both conceptual and empirical grounds. Conceptually, how justified we are in believing her claim depends on how we conceive of the 'we' it refers to. Empirically, there is economic evidence in tension with each of the several interpretations her position admits of. (...) I conclude that Andreou has not provided an argument that can reasonably persuade committed materialists that reducing their standard of living will not reduce their happiness. And I suggest that the search for such an argument ought to include attempts to articulate and defend a theory of well-being that shows how tenuous the connection between material luxury and quality of life really is. (shrink)

Since materially opulent lifestyles are a significant cause of environmental degradation, environmentalists often call for us to live more simply. This call is typically focused on consumption. But our environmental footprint is a function of our paid work as well as our purchases. Consequently, environmentalists should also urge us to work less. Defending this claim is the project of this paper. Reducing our economic productivity, I argue, can often be expected to make both the world and our characters better. And, (...) contrary to what some have suggested, working less than is normal needn’t involve unfairly free-riding on the productive efforts of others. (shrink)

Christopher Southgate has made important contributions to theodicy and the theory of divine action in light of the contingency in evolution and the suffering of creation. What happens then when one thinks through the implications of contingency for Christology? One can admit that aesthetic and moral judgments are products of a contingent history and yet affirm that they really are valid. Similarly, we argue, one can acknowledge the contingency of Jesus’ existence, actions, and subsequent impact and still maintain that his (...) will was uniquely united with the divine will. Following a critical engagement with the recent work of Keith Ward, we argue that a high Christology is compatible with the actual contingencies of evolutionary and social history, without the necessity of interventionist divine action. (shrink)

Seeking to explain the emergence of anti-trafficking initiatives, scholars have explored two sets of ideas—national security and gender equality—thought to shape policy. In this study, we examine whether such ideational influence accounts for Sweden's evolving anti-trafficking policy over the past decade. As powerful domestic ideas about gender inequality informed the adoption of an abolitionist prostitution policy in the 1990s, one would expect similar ideas to influence domestic responses to the related issue of cross-border trafficking.However, our case study shows that the (...) policy area of trafficking has largely followed a different ideational path. Gendered ideas, periodically nested in a human rights discourse, have been salient in the public debate on trafficking in human beings, especially during the campaign to boycott the 2006 FIFA World Cup. However, they have exerted substantially less influence on Swedish legislative initiatives to combat trafficking, with security concerns still holding sway. (shrink)

***Angaben zur beteiligten Person Kann: Christoph Kann ist Professor für Philosophie an der Universität Düsseldorf.

Can it make sense for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe?

Abstract. Over time scientists have developed an effective investigative process that includes the acceptance of particular basic presuppositions, methods, content, and theories. T he deeply held presuppositions are the philosophical foundation of scientific thought and do much to define the field’s worldview. These fundamental assumptions can be esoteric for many and can become a source of conflict when they are not commonly shared with other points of view. Such presuppositions affect the observations, the conclusions drawn, and the positions taken. Furthermore, (...) in some cases presuppositions in science have undergone important shifts in meaning, causing an increasing dissonance. We argue that disputes in religion and science often are due to these very basic differences in philosophy that are held by members in the different communities. To better understand the nature of science and its differences with religious views, presuppositions rather than conclusions should be articulated and examined for validity and scope of application. (shrink)

Women’s movements in Western Europe are not dead, but they have altered their strategies in ways that require adaptation of investigative repertoires. Recent research highlights women’s movements’ pathways into institutions as well as the transnationalisation of activism. This article focuses on the shifting public communication repertoire associated with these developments. Communication and movement outreach across Europe are increasingly constituted online. The authors investigate the degree to which women’s networks in Germany and the UK mobilise constituencies via online means. Utilising network (...) mapping tools as well as original data from women’s NGOs, they analyse the density and distribution of relationships in German and UK networks, as well as their interactive communication repertoires as indicators of their capacity to engage constituents. The findings show that information-focused means of communication are more prevalent than interactive mobilisation tools. Women’s NGOs in the UK utilise more public engagement features than those in Germany. The authors relate these findings to second-, third- and fourth-wave feminisms, focusing on their distinct mobilisation strategies. (shrink)