The purpose of this paper is to review and discuss Luciano Floridi’s 2019 book The Logic of Information: A Theory of Philosophy as Conceptual Design, the latest instalment in his philosophy of information (PI) tetralogy, particularly with respect to its implications for library and information studies (LIS) .

Purpose – To review and discuss Luciano Floridi’s 2019 book The Logic of Information: A Theory of Philosophy as Conceptual Design, the latest instalment in his philosophy of information (PI) tetralogy, particularly with respect to its implications for library and information studies (LIS). Design/methodology/approach – Nine scholars with research interests in philosophy and LIS read and responded to the book, raising critical and heuristic questions in the spirit of scholarly dialogue. Floridi responded to these questions. Findings – Floridi’s PI, including (...) this latest publication, is of interest to LIS scholars, and much insight can be gained by exploring this connection. It seems also that LIS has the potential to contribute to PI’s further development in some respects. Research implications – Floridi’s PI work is technical philosophy for which many LIS scholars do not have the training or patience to engage with, yet doing so is rewarding. This suggests a role for translational work between philosophy and LIS. Originality/value – The book symposium format, not yet seen in LIS, provides forum for sustained, multifaceted and generative dialogue around ideas. (shrink)

Syncretism is a term which, in comparative religion, refers to a process of religious mixture, of heterogeneous blending of faiths and beliefs. Therefore it represents an aspect of religious interaction over time. Syncretism is an interesting, though evasive, concept. It may be seen negatively as a distortion of absolute Truth. It may be seen positively as a sign of tolerance. In each these cases, it must be identified in discourse. Syncretism in seventeenth-century Europe and multiculturalism in the United States today (...) belong to a discourse of tolerance and communal har- mony. This is also valid in the Indian case. I consider the situation specific to the plural culture of India. (shrink)

This paper deals with transnational Hindu and Muslim movements. It rejects the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity that transforms previous practices and discourses considerably. It suggests instead that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the nation-states (...) in which these cosmopolitan projects are carried out. The paper suggests that instead of looking at religious migrants as at best conservative and at worst terrorist one should perhaps pay some attention to the creative moments in human responses to new challenges and new environments. (shrink)

On the basis of both published and unpublished manuscripts written from 1914 to 1917, this article gives an overview of Lev Vygotsky’s early ideas. It turns out that Vygotsky was very much involved in issues of Jewish culture and politics. Rather surprisingly, the young Vygotsky rejected all contemporary ideas to save the Jewish people from discrimination and persecution by creating an autonomous state in Palestine or elsewhere. Instead, until well into 1917, Vygotsky proposed the rather traditional option of strengthening the (...) spiritual roots of the Jews by returning to the religious writings. Socialism was rejected, because it merely envisioned the compulsory redistribution of material goods and ‘man lives not by bread alone’. It was only after the October Revolution that Vygotsky switched from arguments in favour of the religious faith in the Kingship of God to the communist belief in a Radiant Future. (shrink)

This paper attempts to liberate the concept of "spirituality" from its apolitical consumerized present, and suggests that our thinking about selves as well as about secularity and religion must recognize its debts to Orientalist practices.

This article offers a preliminary analysis of Vygotsky’s theatrical reviews from his Gomel period against the background of Russian theatrical history. For several years Vygotsky published theater reviews of performances by local and travelling companies in the local newspaper. His writings show him to have been a very knowledgeable and demanding theater critic who knew both the Russian-language and the Yiddish theater perfectly well. Some parallels with his later psychological works are suggested.

This paper addresses the near impossibility of writing the social history of knowledge production in India. It also considers the question of the historicity of Sanskrit traditions. It concludes with pointing at a major lacuna in the SKS project, namely the examination or ritual and religious knowledge.

The Transformation of Learning gives an overview of some significant advances of the cultural-historical activity theory, also known as CHAT in the educational domain. Developments are described with respect to both the theoretical framework and research. The book's main focus is on the evolution of the learning concept and school practices under the influence of cultural-historical activity theory. Activity theory has contributed to this transformation of views on learning, both conceptually and practically. It has provided us with a useful approach (...) to the understanding of learning in cultural contexts. (shrink)

The paper presents a renewed Habermasian view on transnational multi-stakeholder initiatives and assesses the institutional characteristics of the Equator Principles Association from a deliberative democracy perspective. Habermas’ work has been widely adopted in the academic literature on the political responsibilities of corporations, and also in assessing the democratic qualities of MSIs. Commentators, however, have noted that Habermas’ approach relies very much on ‘nation-state democracy’ and may not be applicable to democracy in MSIs—in which nation-states are virtually absent. We argue that (...) Habermas’ detailed conceptualization of the institutionalization of deliberative democracy can be applied to transnational MSIs if these initiatives can be said to have their own ‘dèmoi’ that can be represented in associational decision-making. Therefore, we develop a definition of the dèmos of an MSI based on the notion of collective agency. Subsequently, we explain how Habermas’ approach to democracy can be applied to MSIs and show that it has more to offer than hitherto has been uncovered. Our illustrative analysis of the EPA confirms the criticisms regarding this MSI which have recently been articulated by researchers and practitioners, but also yields new findings and possible avenues for the further development of the EPA: That is, although our assessment suggests that the EPA in its current state is still far from being a democratic MSI, the possibility of a sensible analysis of its democratic character indicates that transnational MSIs can, in principle, help to fill governance gaps in a democratic way. (shrink)

The way students perceive a learning climate (e.g. controlling or stimulating) is significantly influenced by feedback and assessment. However, at present much is unclear about the relation between feedback and motivational state. More specifically, the interplay with student characteristics is unclear. Since there is a strong increase of group work, the central research question is what are the effects of positive, neutral or negative feedback presented to collaborating teams of students, on students? intrinsic motivation, performance and on group processes? One (...) hundred thirty?eight higher education students participated in this study. There were no significant differences in performance across conditions. Multi?level analysis enabled a detailed comparison between groups and individual members of groups. Amongst others, it was found that feelings of competence facilitate the effect of positive feedback at the group level, which suggests that positive feedback boosts interest especially in groups of highly competent students. (shrink)

One major way of arguing for the moral attractiveness of luck egalitarianism is indirect; it consists in showing that the view follows from competing views on distributive justice which one actually endorses. Kasper Lippert-Rasmussen (KLR) claims that luck egalitarianism is indirectly supported in this way by Rawls’s intuitive argument for the difference principle. That argument begins by asserting that the impact of social and natural contingencies on distributive shares is unjust. After clarifying the notion of indirect support, I argue against (...) KLR’s claim. Whether the argument goes on to support luck egalitarianism is a matter of interpretation which can only be decided by looking closer at what Rawls has to say about the difference principle than KLR’s own treatment of the argument allows. In its most plausible reading, the intuitive argument veers away from luck egalitarianism in favor of a non-egalitarian view of the difference principle as a principle of compensating advantage. On this view, inequality due to bad luck is not in any respect unjust when the least advantaged cannot be made better off under alternative arrangements. In conclusion I explain why there are good reasons of fairness to understand the difference principle in this way. (shrink)

William Whewell’s 19th century philosophy of science is sometimes glossed over as a footnote to Kant. There is however a key feature of Whewell’s account worth noting. This is his appeal to Aristotle’s form/matter hylomorphism as a metaphor to explain how mind and world merge in successful scientific inquiry. Whewell’s hylomorphism suggests a middle way between rationalism and empiricism reminiscent of experience pragmatists like Steven Levine’s view that mind and world are entwined in experience. I argue however that Levine does (...) not adequately explain exactly how mind and world entwine. He could nonetheless do so if he appealed to Whewell’s hylomorphic metaphor. We may prefer a reductive metaphysical explanation, but I suggest that pragmatists only have recourse to metaphor in this case. Both reductive and metaphorical explanations can enjoy great explanatory power if they exhibit a suitable measure of what I will call sematic distance. Semantic distance measures how close or how far apart explanandum and explanans are from each other in meaning. Metaphorical explanation - as evident in Whewell’s hylomorphism and as detailed via the notion of semantic distance - presents a valuable new explanatory tool to those who hold that mind and world are entwined sans recourse to metaphysics. (shrink)

Inspired by Bas van Fraassen’s Stance Empiricism, Anjan Chakravartty has developed a pluralistic account of what he calls epistemic stances towards scientific ontology. In this paper, I examine whether Chakravartty’s stance pluralism can exclude epistemic stances that licence pseudo-scientific practices like those found in Scientology. I argue that it cannot. Chakravartty’s stance pluralism is therefore prone to a form of debilitating relativism. I consequently argue that we need (1) some ground or constraint in relation to which epistemic stances can be (...) ranked by degrees, and (2) some way to demarcate science from pseudo-science so that we know what epistemic stances are about. Regarding (1), I argue that empirical detectability can serve as the ground in relation to which epistemic stances are ranked by degrees. Regarding (2), I argue for ranking sciences on a continuum according to established institutional criteria, rather than attempting to draw a strict demarcation. (shrink)

I identify two versions of the scientific anti-realist’s selectionist explanation for the success of science: Bas van Fraassen’s original and K. Brad Wray’s newer interpretation. In Wray’s version, psycho-social factors internal to the scientific community – viz. scientists’ interests, goals, and preferences – explain the theory-selection practices that explain theory-success. I argue that, if Wray’s version were correct, then science should resemble art. In art, the artwork-selection practices that explain artwork-success appear faddish. They are prone to radical change over time. (...) Theory-selection practices that explain theory-success in science are however not faddish. They are mostly stable; that is, long-lived and consistent over time. This is because scientists (explicitly or implicitly) subscribe to what I will call the testability norm: scientific theories must make falsifiable claims about the external physical world. The testability norm and not psycho-sociology explains the theory-selection practices that explain theory-success in science. Contra Wray, scientific anti-realists can then maintain that the external physical world (as expressed in the testability norm) explains theory-success. (shrink)

Several complexity theorists draw a sharp and ontologically robust distinction between (merely) complicated systems and (genuinely) complex systems. I argue that this distinction does not hold. Upon fine-grained analysis, ostensibly complicated systems turn out to be complex systems. The purported boundary between the complicated and the complex appears to be vague rather than sharp. Systems are complex by degrees.

Both the concept of a Darwinian tree of life (TOL) and the possibility of its accurate reconstruction have been much criticized. Criticisms mostly revolve around the extensive occurrence of lateral gene transfer (LGT), instances of uptake of complete organisms to become organelles (with the associated subsequent gene transfer to the nucleus), as well as the implications of more subtle aspects of the biological species concept. Here we argue that none of these criticisms are sufficient to abandon the valuable TOL concept (...) and the biological realities it captures. Especially important is the need to conceptually distinguish between organismal trees and gene trees, which necessitates incorporating insights of widely occurring LGT into modern evolutionary theory. We demonstrate that all criticisms, while based on important new findings, do not invalidate the TOL. After considering the implications of these new insights, we find that the contours of evolution are best represented by a TOL. (shrink)

Paul Cilliers has developed a novel post-structural approach to complexity that has influenced several writers contributing to the current complexity literature. Concomitantly however, Cilliers advocates for modelling complex systems using connectionist neural networks (rather than analytic, rule-based models). In this paper, I argue that it is dilemmic to simultaneously hold these two positions. Cilliers’ post-structural interpretation of complexity states that models of complex systems are always contextual and provisional; there is no exclusive model of complex systems. This sentiment however appears (...) at odds with Cilliers’ promotion of connectionist neural networks as the best way to model complex systems. The lesson is that those who currently follow Cilliers’ post-structural approach to complexity cannot also develop a preferred model of complex systems, and those who currently advocate for some preferred model of complex systems cannot adopt the post-structural approach to complexity without giving up the purported objectivity and/or superiority of their preferred model. (shrink)

Prima facie, we make successful decisions as we act on and intervene in the world day-to-day. Epistemologists are often concerned with whether rationality is involved in such decision-making practices, and, if so, to what degree. Some, particularly in the post-structuralist tradition, argue that successful decision-making occurs via an existential leap into the unknown rather than via any determinant or criterion such as rationality. I call this view radical voluntarism (RV). Proponents of RV include those who subscribe to a view they (...) call Critical Complexity (CC). In this paper, I argue that CC presents a false dichotomy when it conceives of rationality in Cartesian – i.e. ideal and transcendental – terms, and then concludes that RV is the proper alternative. I then outline a pragmatist rationality informed by recent work in psychology on bounded rationality, ecological rationality, and specifically embodied rationality. Such a pragmatist rationality seems to be compatible with the tenets of post-structuralism, and can therefore replace RV in CC. (shrink)

Harry van der Linden's contribution to The Cambridge Dictionary of Philosophy. Cambridge: Cambridge University Press.

Douglas Edwards is arguably the most prominent contemporary advocate of moderate alethic pluralism. Significantly influenced by Crispin Wright and Michael Lynch, his work on the nature of truth has become widely discussed in the topical literature. Edwards labels his version of moderate alethic pluralism determination pluralism. At first blush, determination pluralism appears philosophically promising. The position deserves thoughtful consideration, particularly because of its capacity to accommodate the scope problem. I argue, however, that upon analysis the view is better understood as (...) a form of metaphysical dualism or what I will call meta-dualism. Furthermore, determination pluralists face a dilemma; there appears to be an instability at the core of their dualistic model. On the one horn of the dilemma, they need a clear metaphysical demarcation at the interface of their two necessary domains. On the other horn, they seem to need to a metaphysically vague boundary at the interface of their two necessary domains. Determination pluralism needs substantial revision. (shrink)

Epistemic pluralists in the philosophy of science often argue that different epistemic perspectives in science are equally warranted. Sandra Mitchell – with her Integrative Pluralism (IP) – has notably advocated for this kind of epistemic pluralism. A problem arises for Mitchell however because she also wants to be an epistemological pluralist. She claims that, not only are different epistemic perspectives in science equally warranted in different contexts, but different understandings of these epistemic perspectives in science are also equally warranted in (...) different contexts. The problem is that Mitchell argues that her understanding of epistemic perspectives in science (IP) is the correct one, and it is dilemmic to then claim that there is more than one such understanding. As solution, I suggest that we abandon epistemological pluralism and instead follow Feyerabend in being opportunistic pluralists. We can adopt pluralism as a short-term strategy in the pursuit of a long-term unitary goal. This unitary goal is what philosophers of understanding call objectual understanding, the kind of understanding that Integrative Pluralism tacitly aspires to anyway. (shrink)

The authors of the volume under review proclaimed a “revisionist revolution” in Vygotsky studies. With the exception of the two chapters by Ekaterina Zavershneva, everything else in the book is written by Anton Yasnitsky—solo or in collaboration with René van der Veer, Eli Lamdan and Jennifer Fraser. It is demonstrated how the “Vygotsky cult” took shape and eventually spread throughout the world, and how the “myths” and “dogmas” of that cult are later subjected to deconstruction. The editors, van der (...) Veer and Yasnitsky, give an overview of Vygotsky’s published works and critically analyze editorial interventions in his texts, mainly in the six-volume Collected Works. The final chapter is devoted to the “birth of the cultural–historical Gestalt psychology,” focusing attention on the story of Vygotsky’s personal contacts with Gestalt psychologists. (shrink)

This book chapter addresses two questions. First, can targeted killing by drones in non-battlefield zones be justified on basis of just war theory? Second, will the proliferation and expansion of combat drones in warfare, including the introduction of autonomous drones, be an obstacle to initiating or executing wars in a just manner in the future? The first question is answered by applying traditional jus ad bellum and jus in bello principles to the American targeted killing campaign in Pakistan; the second (...) question is answered on basis of principles of “just military preparedness” or jus ante bellum, a new category of just war thinking. It is concluded that an international ban on weaponized drones is morally imperative and, certainly, that an international treaty against autonomous lethal weapons should be adopted. (shrink)

Some philosophers believe that appeals to promoting or maximizing good consequences are a suspect way of attempting to justify coercive interference with another person's actions. Suppose that is true. If there is a presumption that individuals have a right not to be coercively interfered with, then, foregoing utilitarian type appeals, it would seem that the only way to justify coercive interference of a paternalistic sort would be to show that under certain conditions the presumption fails.

The concept of meaningful work is used to evaluate the quality of work. Typical cases of meaningless work that have been used to clarify this concept are assembly line work, and work involving other types of mindless tasks, but also David Graeber's ‘bullshit jobs’. I argue that there are at least two fundamental reasons to care about meaningful work: reasons from the wellbeing of the worker and reasons pertaining to meaningfulness of the worker's life. I first argue that a concept (...) of meaningful work needs to reflect these two values, but that these two values may come apart. Because of this, accounts that provide a single answer to the question to what extent a particular work context is meaningful work for a particular worker are unable to reflect these two values. I then survey three promising accounts of meaningful work: perfectionism, which captures the self-interested aspect of meaningful work well but fails to capture the meaningfulness aspect appropriately; consequentialism, which captures the meaningfulness aspect well but fails to capture the self-interested aspect; and Wolf's Fitting Fulfilment View of meaningful projects, which can be read as addressing both concerns but leads to implausible judgments about meaningful work. I then argue that we should conceive of the concerns that fall under the notion of meaningful work as two separate concepts and values. The best work incorporates both these dimensions but falling short on either dimension is problematic for different reasons. (shrink)

The neo-Kantian Hermann Cohen famously wrote that Kant “is the true and real originator of German socialism.” This paper seeks to explicate Cohen’s socialist reconstruction of Kant’s ethics and show that this reconstruction overcomes some weaknesses of Kant’s ethics. In conclusion, the paper discusses the contemporary relevance of Cohen’s cooperative socialism.

The concept of meaningful work is used to evaluate the quality of work. Typical cases of meaningless work that have been used to clarify this concept are assembly line work, and work involving other types of mindless tasks, but also David Graeber's ‘bullshit jobs’. I argue that there are at least two fundamental reasons to care about meaningful work: reasons from the wellbeing of the worker and reasons pertaining to meaningfulness of the worker's life. I first argue that a concept (...) of meaningful work needs to reflect these two values, but that these two values may come apart. Because of this, accounts that provide a single answer to the question to what extent a particular work context is meaningful work for a particular worker are unable to reflect these two values. I then survey three promising accounts of meaningful work: perfectionism, which captures the self-interested aspect of meaningful work well but fails to capture the meaningfulness aspect appropriately; consequentialism, which captures the meaningfulness aspect well but fails to capture the self-interested aspect; and Wolf's Fitting Fulfilment View of meaningful projects, which can be read as addressing both concerns but leads to implausible judgments about meaningful work. I then argue that we should conceive of the concerns that fall under the notion of meaningful work as two separate concepts and values. The best work incorporates both these dimensions but falling short on either dimension is problematic for different reasons. (shrink)

Review of Willem Schinkel's Theorie van de Kraal, de Hamsteraar, and Pandemocratie.