The Council for Education in World Citizenship has been working with Kingston University and the UK National Commission for UNESCO, taking advantage of global information technology developments in order to build new programmes for global citizenship education. The paper reports on practical experience, inviting new network partners. The IST-Africa 2007 conference provided an opportunity to build on these foundations, with initiatives in primary, secondary, further, adult and higher education, and continuing professional development for teachers.

L'A. pubblica una quaestio di Gilberto di Stratton, contenuta nel ms. Assisi, Bibl. Comunale, 158 dal titolo Utrum aliquod eviternum potuit fuisse Deo coeternum che, a suo avviso, rappresenta forse il primo esempio di difesa della posizione assunta da Tommaso all'interno del dibattito de aeterniate mundi, posizione che, come è noto, fu oggetto di condanna nel 1277 . Nella breve introd. che precede il testo, l'A. sottolinea il fatto che Gilberto oltre a riprendere e ad assumere la posizione di (...) Tommaso, ed in particolare quella della non contradditorietà tra l'esse factum e l'esse aeternum, mostra di conoscere le critiche che aveva mosso Bonaventura al Doctor angelicus e gli argomenti ex infinito formulati dal maestro francescano per dimostrare l'inizio temporale del mondo. Di Gilberto esiste un'altra quaestio contenuta nello stesso ms. e che sembra una versione alterata del De aeternitate di Tommaso e che l'A. ha pubblicato con O. Argerami in Leiden 1993. (shrink)

I defend the buck-passing account of value from Dancy's critique.

Here I criticise Audi's account of self-evidece. I deny that understanding of a proposition can justify belief in it and offfer an account of intuition that can take the place of understanding in an account of self-evidence.

Ross divides prima facie duties into derivative and foundational ones, but seems to understand the notion of a derivative prima facie duty in two very different ways. Sometimes he understands them in a non-eliminativist way. According to this understanding, basic prima facie duties ground distinct derivative ones. According to the eliminativist understanding, basic duties do not ground distinct derivative duties, but replace them. On the eliminativist view, discovering that a prima facie duty is derivative is discovering that it is not (...) genuine. The genuine one is the basic one. I argue that Ross is best understood as an eliminativist. (shrink)

This chapter contains sections titled: Introduction: Moral foundationalism Deontic Reasons Moral reasons and moral motivation Being wronged and reasons to resent Moral reasons and recalcitrant pluralism Expanding the good Family relations The son's motive.

_Kant, Duty and Moral Worth _is a fascinating and original examination of Kant's account of moral worth. The complex debate at the heart of Kant's philosophy is over whether Kant said moral actions have worth only if they are carried out from duty, or whether actions carried out from mixed motives can be good. Philip Stratton-Lake offers a unique account of acting from duty, which utilizes the distinction between primary and secondary motives. He maintains that the moral law should (...) not be understood as a normative moral reason but as playing a transcendental role. Thus a Kantian account of moral worth is one where the virtuous agent may be responsive to concrete particular considerations, whilst preserving an essential role for universal moral principles. _Kant, Duty and Moral Worth _is a lucid examination of Kant's moral thought that will appeal to Kant scholars and anyone interested in moral theory. (shrink)

Ethical Intuitionism was the dominant moral theory in Britain for much of the 18th, 19th and the first third of the twentieth century. However, during the middle decades of the twentieth century ethical intuitionism came to be regarded as utterly untenable. It was thought to be either empty, or metaphysically and epistemologically extravagant, or both. This hostility led to a neglect of the central intuitionist texts, and encouraged the growth of a caricature of intuitionism that could easily be rejected before (...) moving on to 'more serious' philosophical theories. More recently, however, this hostility towards ethical intuitionism has subsided. A wide range of moral philosophers, from Aristotelians, to rule-consequentialists, to expressivists, Kantians and deontologists, are beginning to look to the ethical intuitionists's work as a positive resource. It is, therefore, a good time to get clear on what it was that intuitionists said, and re-evaluate their contribution to our understanding of morality. This volume is the first serious engagement with ethical intuitionism in the light of contemporary developments in ethical theory. It contains essays by eminent moral philosophers working in very different traditions whose aim is to clarify and assess ethical intuitionism. Issues addressed include whether the plurality of basic principles intuitionists adhere to can be grounded in some more fundamental principle; the autonomy of ethics and self-evidence; moral realism and internalism; and the open question argument and naturalism. (shrink)

Divine determinism, though affirmed by many Calvinists, implicates God in the decisions people make that ultimately damn them to the terrible destiny of hell. In this paper, the authors argue that this scenario is a problem for divine determinism. The article contends that determinism is inconsistent with God’s love and the Scriptures that explicitly state that God does not ‘desire’ anyone to go to hell. Even human love for others strongly suggests that God, who is ‘love’, will not determine anyone (...) to hell. On the other extreme, those who argue for universalism, though appealing to Scripture, often do so with questionable exegesis. (shrink)

According to ethical intuitionists, basic moral propositions are self-evident. Robert Audi has made significant progress articulating and defending this view, claiming that an adequate understanding of a self-evident proposition justifies rather than compels belief. It is argued here that understanding a proposition cannot justify belief in it, and that intuition, suitably understood, provides the right sort of justification. An alternative account is offered of self-evidence based on intuition rather than understanding, and it is concluded that once we have an adequate (...) understanding of a self-evident proposition, we can see that it does no distinctive epistemic work. It merely reports that intuition is doing some significant epistemic work. Since the very idea of self-evident moral propositions is so controversial, and self-evidence does no significant epistemic work, ethical intuitionists should drop this notion from their moral epistemology. All they need are intuitive propositions and our intuition of these. (shrink)

Panic buying of toilet rolls in Australia began in early March 2020. This was related to the realisation that the novel coronavirus was spreading across the country. To the general population the impact of the virus was unknown. Gradually the federal government started closing the country’s borders. The panic buying of toilet rolls was not unique to Australia. It happened across all societies that used toilet paper rather than water to clean after defecation and urination. However, research suggests that the (...) panic buying was most extreme in Australia. This article argues that the panic buying was closely linked to everyday notions of Western civilisation. Pedestal toilets and toilet paper are key aspects of civilisation and the fear of the loss of toilet paper is connected to anxiety about social breakdown, the loss of civilisation. This is the fear manifested in the perceived threat posed by the virus. (shrink)

The Right and the Good, a classic of twentieth-century philosophy by the great scholar Sir David Ross, is now presented in a new edition with a substantial introduction by Philip Stratton-Lake, a leading expert on Ross. Ross's book is the pinnacle of ethical intuitionism, which was the dominant moral theory in British philosophy for much of the nineteenth and early twentieth century. Intuitionism is now enjoying a considerable revival, and Stratton-Lake provides the context for a proper understanding of (...) Ross's great work today. (shrink)

Molinism is founded on two ‘pillars’, namely, the view that human beings possess libertarian free will and the view that God has middle knowledge. Both these pillars stand in contrast to naturalistic determinism and divine determinism. In this article, however, the authors offer philosophical and theological grounds in favor of libertarian free will and middle knowledge.

Ebbhinghaus, H., J. Flum, and W. Thomas. 1984. Mathematical Logic. New York, NY: Springer-Verlag. Forster, T. Typescript. The significance of Yablo’s paradox without self-reference. Available from http://www.dpmms.cam.ac.uk. Gold, M. 1965. Limiting recursion. Journal of Symbolic Logic 30: 28–47. Karp, C. 1964. Languages with Expressions of Infinite Length. Amsterdam.

In his ‘The Identity Objection to the future‐like‐ours argument’ (Bioethics, 2019, 33: 287–293), Brill argues that Marquis's 'future of value' account of the wrong of abortion is still vulnerable to the identity objection—the claim that the foetus and the later person are not numerically identical, so the later person's valuable experiences are not the foetus's future experiences—even if it is conceded that the future organism, as well as the person, has experiences. This is because the organism has these experiences in (...) a different way from the person. The person has them directly, and the organism has them only derivatively. This implies, he maintains, that the organism cannot be deprived of those experiences in a way that is wrong. Only the person can be deprived in this morally relevant way. But, I argue, if the organism genuinely has those experiences, it is not at all clear why its being deprived of them would be permissible. I argue that the reason why Brill can claim that having those experiences derivatively makes this moral difference is because the sense in which the organism has experiences is not a genuine sense. But that is a problem for this theory of personal identity, not for Marquis's account of the wrong of abortion. I also argue that supposing that one cannot morally harm the human organism has various implausible implications, which cast doubt on the idea that having experiences derivatively means that the organism is not morally harmed by being deprived of them. (shrink)

Important features of space and time are taken to be missing in quantum gravity, allegedly requiring an explanation of the emergence of spacetime from non-spatio-temporal theories. In this paper, we argue that the explanatory gap between general relativity and non-spatio- temporal quantum gravity theories might significantly be reduced with two moves. First, we point out that spacetime is already partially missing in the context of general relativity when understood from a dynamical perspective. Second, we argue that most approaches to quantum (...) gravity already start with an in-built distinction between structures to which the asymmetry between space and time can be traced back. (shrink)

Ebbhinghaus, H., J. Flum, and W. Thomas. 1984. Mathematical Logic. New York, NY: Springer-Verlag. Forster, T. Typescript. The significance of Yablo’s paradox without self-reference. Available from http://www.dpmms.cam.ac.uk. Gold, M. 1965. Limiting recursion. Journal of Symbolic Logic 30: 28–47. Karp, C. 1964. Languages with Expressions of Infinite Length. Amsterdam.

Spacetime functionalism is the view that spacetime is a functional structure implemented by a more fundamental ontology. Lam and Wüthrich have recently argued that spacetime functionalism helps to solve the epistemological problem of empirical coherence in quantum gravity and suggested that it also (dis)solves the hard problem of spacetime, namely the problem of offering a picture consistent with the emergence of spacetime from a non-spatio-temporal structure. First, I will deny that spacetime functionalism solves the hard problem by showing that it (...) comes in various species, each entailing a different attitude towards, or answer to, the hard problem. Second, I will argue that the existence of an explanatory gap, which grounds the hard problem, has not been correctly taken into account in the literature. (shrink)

Here I argue that the best form of deontology is an ethic of prima facie duties, and that this form of deontology is especially resistant to any form of reduction to a single principle.

In this paper I argue that the best form of deontology is one understood in terms of prima facie duties. I outline how these duties are to be understood and show how they offer a plausible and elegant connection between the reason why we ought to do certain acts, the normative reasons we have to do these acts, the reason why moral agents will do them, and the reasons certain people have to resent someone who does not do them. I (...) then argue that this form of deontology makes it harder to unify a pluralistic ethics under a single consequentialist principle in a plausible way, and illustrate this with reference to Rob Shaver's consequentialist arguments. (shrink)

In Moniker Betzler, Kant ’s Virtue Ethics,.

Reproduit quatre conférences faites en 1946 et 1947 sous ce titre au Collège de philosophie, et interroge la notion de temps comme limitation même de l'être fini ou comme relation de l'être fini à Dieu (Electre).

ABSTRACTThe basis of my argument is that the cultural trauma now identified as the Holocaust occupied a latency period of around thirty years, or one generation, before surfacing in the late 1970s and early 1980s. Alongside theorists such as Ron Eyerman and Jeffrey Alexander I argue that cultural trauma, the trauma experienced by a social group, functions in a similar way to individual trauma. In this article I examine a number of texts that exhibit expressions of the trauma of the (...) Holocaust before that trauma was identified and narrativised. These texts include the television series Hogan’s Heroes, the film The Producers, and the musical Fiddler on the Roof. My approach to the texts has been through the idea of haunting as developed by Jacques Derrida. I argue that during the period of latency texts are haunted in various ways by the traumatic events that were later integrated as the Holocaust. (shrink)

John Schellenberg argues that divine hiddenness is evidence against God’s existence. More precisely, according to Schellenberg’s well-known Hiddenness Argument, God’s existence entails that there would never be any nonresistant non-believers; however, there are some non-resistant non-believers; therefore, God does not exist. In this paper, we offer a Molinist response or solution to the Hiddenness Argument. First, we briefly explain Molinism, we then describe Schellenberg’s Hiddenness Argument, and, finally, we argue that Molinism undercuts the view that God would necessarily ensure there (...) will never be any nonresistant non-believers. (shrink)