The introduction of new energy technologies may lead to public resistance and contestation. It is often argued that this phenomenon is caused by an inadequate inclusion of relevant public values in the design of technology. In this paper we examine the applicability of the value sensitive design approach. While VSD was primarily introduced for incorporating values in technological design, our focus in this paper is expanded towards the design of the institutions surrounding these technologies, as well as the design of (...) stakeholder participation. One important methodological challenge of VSD is to identify the relevant values related to new technological developments. In this paper, we argue that the public debate can form a rich source from which to retrieve the values at stake. To demonstrate this, we have examined the arguments used in the public debate regarding the exploration and exploitation of shale gas in the Netherlands. We identified two important sets of the underlying values, namely substantive and procedural values. This paper concludes with two key findings. Firstly, contrary to what is often suggested in the literature, both proponents and opponents seem to endorse the same values. Secondly, contestation seems to arise in the precise operationalization of these values among the different stakeholders. In other words, contestation in the Dutch shale gas debate does not arise from inter-value conflict but rather from intra-value conflicts. This multi-interpretability should be incorporated in VSD processes. (shrink)

Neste artigo pretender-se-á estabelecer as bases sobre as quais Martín de Azpilcueta demonstra sua fundamentação da autoridade política no intuito de refletir sobre como este pensador articula sua argumentação no intuito de apresentar o povo como detentor originário, por direito natural, do poder civil. Para que este objetivo possa ser alcançado buscar-se-á apresentar como o autor relaciona e distingue o poder eclesiástico do poder laico ou civil. Em seguida demonstrar-se-á como o pensador espanhol estabelece sua fundamentação da autoridade civil popular (...) ao defender que o poder civil se legitima por ter sua origem em Deus, por ser de ordem natural e ser dado de forma imediata à comunidade dos mortais. A partir disso é possível considerar que a autoridade política laica, conforme o pensamento de Martín de Azpilcueta, tem o povo como seu legítimo depositário e que disso decorre a igualdade original primária de todos os homens na vida pública. Para que se possa realizar o objetivo apresentado neste trabalho estudar-se-á, de maneira específica, a Notabile tertium presente na obra Martín de Azpilcueta chamada Relectio C. Novit de Iudiciis publicada pela primeira vez em Coimbra no ano de 1548. (shrink)

O artigo busca examinar, no pensamento de Martín de Azpilcueta (1492- 1586), a questão da justificação moral da prática comercial. Na intenção de alcançar este objetivo, buscar-se-á explorar a compreensão da moralidade envolvendo a atividade comercial em pensadores anteriores a Azpilcueta que trataram do tema e, que de certa forma, o influenciaram na abordagem da questão. Nessa perspectiva, será destacada a discussão trazida por Tomás de Aquino (1225-1274) e João Duns Scotus (1265-1308). Assim, se investigará como o legado destes dois (...) grandes filósofos medievais influenciaram a compreensão de Azpilcueta sobre o tema da defesa da legitimidade moral da prática comercial, discussão essa que o pensador trata em sua obra Commentaria in septem distinctiones de poenitentia. (shrink)

This article has as its objective to analyze the relationship between the human decision making processes and self-regulating capacity / in the development of top-down regulation, in this particular case, by means of contemplative practices, principally mindfulness meditation. This debate is supported upon the nexus established between the cognitive and emotional processes, searching for comprehension of the casual bases of human decision making and the cognitive and affective process. From this theoretical perspective, emotions exercise the role of prominent neurobiological mechanisms (...) in the decision-making process, thus revoking very influential rationalist and dualist Cartesian logic that have held sway until the present day. Through such characteristics, the dichotomous perspective between emotional and cognitive processes loses impact and augmentative influence, whereas the collaborative and integrative role between these two mechanisms that regulate the decision making behavior of individuals is reinforced. The theoretical foundation that supports the approach defended in this study is sustained upon neurophenomenology, which interacts synergistically with phenomenological approaches, modern discoveries from neuroscience and the oriental contemplative practices. In another sense, the interdisciplinarity between philosophy and the practical sciences provides the means for a conceptual proposal that produces a consistent dialogue with that of experimental, cognitive and neural discoveries. Thus producing the groundwork for a meaningful analysis of neurobiological and philosophical hypotheses of the classic problems related to our capacity for self-determination, self-government and voluntary control over our actions. In summary, through an examination of the current situation, few academic discussions propose such a broad and interdisciplinary debate on this theme, thus falling time and time again upon old conceptual paradigms, which are today already noticeably outweighed by empirical findings of the mind. Therefore, by incorporating into the philosophical debate cognition, millenary practices and scientific experience, we will produce a short theoretical conceptual revision concerning decision making until our arrival at the modern experiments performed with experienced meditators. Through this journey we will propose a philosophical discussion that presents new academic perspectives congruent with the debates on modern decision making and our capacity to self-regulate. (shrink)

Dewey’s book is the first systematic attempt at a pragmatistic logic (since the work of Peirce). Because of the ambiguity of the concept of pragmatism, the author rejects the concept in general. But, if one interprets pragmatism correctly, then this book is ‘through and through Pragmatistic’. What he understands as ‘correct’ will become clear in the following account. The book takes its subject matter far beyond the traditional works on logic. It is a material logic first in the sense that (...) the matter of logic (the ‘objects’, that with which logical thought has to do) is thoroughly included in the cycle of investigation, and logical ‘forms’ are discussed only in their constitutional connection with this .. (shrink)

As globalization has deepened worldwide economic integration, moral and political philosophers have become increasingly concerned to assess duties to help needy people in foreign countries. The essays in this volume present ideas on this important topic by authors who are leading figures in these debates. At issue are both the political responsibility of governments of affluent countries to relieve poverty abroad and the personal responsibility of individuals to assist the distant needy. The wide-ranging arguments shed light on global distributive justice, (...) human rights and their implementation, the varieties of community and the obligations they generate, and the moral relevance of distance. This provocative volume will interest scholars in ethics, political philosophy, political theory, international law and development economics, as well as policy makers, aid agencies, and general readers interested in the moral dimensions of poverty and affluence. (shrink)

Presents the ideas of some of the leading moral and political philosophers on this important topic.

Bill Cosby’s immorality has raised intriguing aesthetic and ethical issues. Do the crimes that he has been convicted of lessen the aesthetic value of his stand-up and, even if we can enjoy it, should we? This article first discusses the intimate relationship between the comedian and audience. The art form itself is structurally intimate, and at the same time the comedian claims to express an authentic self on stage. After drawing an analogy between the question of the moral character of (...) comedians and the aesthetic value of their stand-up and the debate over the ethical criticism of art, this article argues that it is reasonable to find a comedian’s performance less funny, because stand-up’s artistic success relies on this intimacy. It contrasts the comedy of Bill Cosby with that of Louis C.K. C.K.’s moral flaws are much more present in his comedy, and it is therefore more difficult to find him funny. Last, it is ethically permissible to enjoy their comedy, if no harm to others results, both because it does not corrupt the audience’s character and because amusement is valuable. (shrink)

The conscious awareness of voluntary action is associated with systematic changes in time perception: The interval between actions and outcomes is experienced as compressed in time. Although this temporal binding is thought to result from voluntary movement and provides a window to the sense of agency, recent studies challenge this idea by demonstrating binding in involuntary movement. We offer a potential account for these findings by proposing that binding between involuntary actions and effects can occur when self-causation is implied. Participants (...) made temporal judgements concerning a key press and a tone, while they learned to consider themselves as the cause of the effect or not. Results showed that implied self-causation increased temporal binding. Since intrinsic motor cues of movement were absent, these results suggest that sensory evidence about the key press caused binding in retrospect and in line with the participant’s sense of being an agent. (shrink)

According to Conceptual Metaphor Theory , the Source-Path-Goal schema constitutes a central concept in cognition. Apart from literally structuring “movement“, SPG also shapes our understanding of “purposive activity“, including questing and story-telling. A problem in CMT, however, is that the existence of image schemas is almost exclusively postulated on the basis of verbal expressions. To examine the claim that people recruit image schemas such as SPG to make sense of life, it is essential to examine non-verbal modalities. Animation has highly (...) medium-specific opportunities to exploit SPG by its emphasis on “manner of movement“ and “balance“. Three animation films exemplifying MOVEMENT, QUEST, and STORY are analyzed in terms of SPG to chart how they exploit this schema. We end the paper by positioning our findings with respect to recent discussions about image schemas in Hampe and by suggesting avenues for further research. (shrink)

According to Conceptual Metaphor Theory, the Source-Path-Goal schema constitutes a central concept in cognition. Apart from literally structuring “movement”, SPG also shapes our understanding of “purposive activity”, including questing and story-telling. A problem in CMT, however, is that the existence of image schemas is almost exclusively postulated on the basis of verbal expressions. To examine the claim that people recruit image schemas such as SPG to make sense of life, it is essential to examine non-verbal modalities. Animation has highly medium-specific (...) opportunities to exploit SPG by its emphasis on “manner of movement” and “balance”. Three animation films exemplifying MOVEMENT, QUEST, and STORY are analyzed in terms of SPG to chart how they exploit this schema. We end the paper by positioning our findings with respect to recent discussions about image schemas in Hampe and by suggesting avenues for further research. (shrink)

Whether you were part of the scene or are just fascinated by different modes of expression, this book will transport you to another time and place.

Small tandem DNA duplications in the range of 15 to 300 base‐pairs play an important role in the aetiology of human disease and contribute to genome diversity. Here, we discuss different proposed mechanisms for their occurrence and argue that this type of structural variation mainly results from mutagenic repair of chromosomal breaks. This hypothesis is supported by both bioinformatical analysis of insertions occurring in the genome of different species and disease alleles, as well as by CRISPR/Cas9‐based experimental data from different (...) model systems. Recent work points to fill‐in synthesis at double‐stranded DNA breaks with complementary sequences, regulated by end‐joining mechanisms, to account for small tandem duplications. We will review the prevalence of small tandem duplications in the population, and we will speculate on the potential sources of DNA damage that could give rise to this mutational signature. With the development of novel algorithms to analyse sequencing data, small tandem duplications are now more frequently detected in the human genome and identified as oncogenic gain‐of‐function mutations. Understanding their origin could lead to optimized treatment regimens to prevent therapy‐induced activation of oncogenes and might expose novel vulnerabilities in cancer. (shrink)

This article discusses whether a sense of humor is a political virtue. It argues that a sense of humor is conducive to the central political virtues. We must first, however, delineate different types of humor (benevolent or malicious) and the different political virtues (sociability, prudence, and justice) to which they correspond. Generally speaking, a sense of humor is politically virtuous when it encourages good will toward fellow citizens, an awareness of the limits of power, and a tendency not to take (...) oneself too seriously or when it condemns moral or intellectual vice. An analysis of President Donald Trumps deeply flawed sense of humor is used to ground this account. (shrink)

Dave Chappelle took an extended leave from comedy for moral reasons. I argue that, while he had every right to leave comedy because of his moral concerns, he was not obliged to do so. To make this case, I present Chappelle’s argument that the potential negative consequences of his racial humor obliged him to leave. Next, I argue against Chappelle’s argument about avoidable harms as the harms are not his responsibility, he was not being negligent, and the benefits of his (...) humor outweigh the harms. I also argue in support of the intuition that another’s failure of comprehension or moral character, even if that failure will predictably result in harms to others, should not convert moral acts into immoral ones. (shrink)

This book is a collection of original essays by some of the leading moral and political thinkers of our time on the ethical and legal implications of humanitarian military intervention. As the rules for the 'new world order' are worked out in the aftermath of the Cold War, this issue is likely to arise more and more frequently, and the moral implications of such interventions will become a major focus for international law, the United Nations, regional organizations such as NATO, (...) and the foreign policies of nations. The essays collected here present a variety of normative perspectives on topics such as the just-war theory and its limits, secession and international law, and new approaches toward the moral legitimacy of intervention. They form a challenging and timely volume that will interest political philosophers, political theorists, readers in law and international relations, and anyone interested in moral dimensions of international affairs. (shrink)

Despite accepting Robert Talisse's pluralist critique of models of democratic legitimacy that rely on substantive images of the common good, there is insufficient reason to dismiss Dewey's thought from future attempts at a pragmatist philosophy of democracy. First, Dewey's use of substantive arguments does not prevent him from also making epistemic arguments that proceed from the general conditions of inquiry. Second, Dewey's account of the mean-ends transaction shows that ends-in-view are developed from within the process of democratic inquiry, not imposed (...) from without. Third, Talisse's model does not satisfy another general norm of inquiry - that of charity. (shrink)

Liberal nationalists have been hard pressed to respond to the normative demands of human rights and global impartiality in justifying special redistributive requirements for fellow citizens in a democratic polity. In general, they tend to support disparate standards of distributive justice for insiders and outsiders by favoring a relational approach to justice that affirms co-national preferences while not denying the importance of global impartiality. Following Sen and critiquing Rawls, I re-frame the debate by re-configuring the notion of relationality with a (...) globalist tilt, with the hope of rescuing the discourse on global justice from its current stalemate. (shrink)

In this book, eleven leading theorists debate the normative challenges of preventive war through the lens of important public and political issues of war and peace in the twenty-first century. Their discussion covers complex and topical subjects including terrorism, the 'Bush doctrine' and the invasion of Iraq, Iran's nuclear capabilities, superpower unilateralism and international war tribunals. They examine the moral conundrum of preventive intervention and emphasize the need for a stronger and more effective international legal and political order and a (...) corresponding re-evaluation of the normative status of international law. Together their essays form a challenging and timely volume that will be of interest to scholars in ethics and political philosophy, political theory, international relations, international law and peace studies and to general readers interested in the broader issues of peace and justice in the new world order. (shrink)

In this article I present a critique of the moral permissibility of preventive war. Preventive intervention is a murky issue in the just-war thinking, so just-war doctrine does not provide moral clarity in this debate. By invoking the concept of a just peace, I discuss prevention from a non-interventionist perspective and show how it can be an effective measure for national security and humanitarian policies. I draw on Amartya Sen’s idea of justice to reconstruct a justice-based, non-interventionist platform where, instead (...) of enabling the act of warfare, as is the case if we start from a just-war approach, we are encouraged to devise an option that would make the case for preventive war redundant. I claim that it is high time that we shift our discourse from finding security in resorting to a just war to building security via a just peace. (shrink)

This issue of The Monist is devoted to the question of how we should gauge the moral significance of distance. “Moral distance,” by analogy with “aesthetic distance,” may signify degrees of moral indifference, but that is not the theme we are concerned with here. The problem of distance in morality is not the same as that of moral indifference; it is about boundar ies.

This issue of The Monist is devoted to the question of how we should gauge the moral significance of distance. “Moral distance,” by analogy with “aesthetic distance,” may signify degrees of moral indifference, but that is not the theme we are concerned with here. The problem of distance in morality is not the same as that of moral indifference; it is about boundar ies.

Contemporary comedy audiences are accused by some comedians of being too morally sensitive to appreciate humor. To get closer to an idea of what this means, I will first briefly present the argument over audience sensitivity as found in the non-philosophical literature. Second, I then turn to the philosophical literature and begin from the idea that “funny” is a response-dependent property. I present a criticism of this response-dependence account of “funny” based in the claim that funniness is not de- termined (...) by what normal audiences actually laugh at, but by what merits laughter. Third, I argue that excessive or deficient moral sensitivity distorts audience receptivity to humor. Fourth, I turn to candidates for ideally sensitive audiences. I conclude by returning to the particular cases of supposed oversensitivity or undersensitivity to jokes to see how we might judge them. (shrink)

Drawing on Dutch mortgage orientation consultations, the present study uncovers how mortgage advisors communicate information packages to laypersons. These information packages are jointly constructed by advisors and customers as a distinct activity within a professional advisory setting. We name this activity ‘explicative telling’. Through a systematic analysis of 57 of such explicative tellings we will demonstrate that this explicative telling activity consists of doing preliminary work; a body in which general, official information about a specific mortgage topic is given and (...) information is applied to the customer’s situation; and closing sequences. Essential to the explicative telling activity is the recipient orientation of mortgage information, and also the advisors’ display of accountability for providing eligible information. This is supported by the irreversibility of the preliminary phase and by the presence of news deliverer upshot formulations during the body of the telling. (shrink)

The chapters in this volume deal with timely issues regarding democracy in theory and in practice in today's globalized world. Authored by leading political philosophers of our time, they appear here for the first time. The essays challenge and defend assumptions about the role of democracy as a viable political and legal institution in response to globalization, keeping in focus the role of rights at the normative foundations of democracy in a pluralistic world.

The Onion, a widely known satirical newspaper, frequently finds its articles taken as the literal truth. One article from May 2011, “Planned Parenthood Opens $8 Billion Abortionplex,” featured teenage girls gushing over the amusement park amenities like a ten-screen theater, nightclub and “lazy river” and a fake PR representative touting, “Whether she’s a high school junior who doesn’t want to go to prom pregnant, a go-getter professional who can’t be bothered with the time commitment of raising a child, or a (...) prostitute who knows getting an abortion is the easiest form of birth control—all are welcome” and “Our hope is for this facility to become a regular destination where a woman in her second trimester can whoop it up at karaoke and then kick back while we vacuum out the contents of her uterus.”The Onion, “Planned Parenthood Opens $8 Billion Abortionplex” . Given the extremity and arguable tastelessness of this joke, it is nearly impossible to imagine this as anything .. (shrink)

It is tempting to dismiss the first half of Unmodern Philosophy and Modern Philosophy. At first blush, it would not seem to be essential to Dewey’s foremost concern to provide a naturalized account of knowing that avoids the hoary philosophical dualisms of body/mind, thing/person, material/ideal, and practical/theoretical. The load-bearing chapters would seem to be in the latter philosophical half in which he takes on the task of developing a positive account rather than the early historical...

Recent attempts to legislate climate science out of existence raises the question of whether citizens are obliged to obey such laws. The authority of democratic law is rooted in both truth and popular consent, but neither is sufficient and they may conflict. These are reconciled in theory and, more importantly, in practice once we incorporate insights from the pragmatist theory of inquiry.

American pragmatist John Dewey's economic thought has remained relatively unknown by both philosophers and economists. This article addresses this lack of interest and replies to criticism of pragmatism as the philosophy of ‘corporate liberalism’ by tracing one source of Dewey's economic thought to British New Liberal John Atkinson Hobson. General similarities are discussed first, followed by a presentation of Dewey's use of Hobson's theory of underconsumption during the Great Depression. It concludes by presenting Dewey's understanding of a liberalism that had (...) truly become corporate. (shrink)

John Dewey’s Unmodern Philosophy and Modern Philosophy aspires to overcome the antiquated philosophical baggage of so-called “modern” philosophy and replace it with a philosophy that is truly modern, having incorporated the technoscientific revolution. As the philosophical revolution is incomplete, so is Dewey’s own text. In an attempt to flesh out a Deweyan conception of modernity, this chapter turns to another philosopher who has argued that modernity is still an unfinished project: Jürgen Habermas. This chapter compares their accounts of the meaning (...) of modernity, its pathologies, and their proposed cures through a turn from subjective reason to intersubjective action and concludes that their essential difference lies in the emancipatory potential of scientific-technological reason itself. (shrink)

This dissertation sets out Dewey's theory of society, as outlined in the lecture notes for his courses on social and political philosophy between 1923 and 1928. I argue that Dewey had tripartite theory of economic processes, political/legal structures and social-moral functions that focuses on the relationship between material/technological forces and the institutions established to direct them. ;The first section presents and then refutes the charge that pragmatic social thought reduces thought to sheer efficiency and is therefore unable to resist ideology. (...) The primary dispute was between the turn toward objectivist methodology in American social science, frequently attributed to Dewey's influence, and those who saw this turn as a decline into crude, instrumental reason. Unlike the objectivists, instrumentalism incorporated ideas of intersubjectivity, value, and reflexivity. He did not believe that democracy could be best served by a managerial elite who sharply divides facts from values and means from ends. ;The second section comprises the positive presentation of Dewey's social theory. Chapter three discusses economic processes. I set out the organic model that guides his early and late economic theory and how Dewey draws from J. A. Hobson's theory of underconsumption to organize a coherent set of specific economic proposals during the Great Depression. Chapter four presents Dewey's theory of political structures, laws, institutions and habits that shape the direction of material life. But these structures may come in time to restrain further economic and technological growth. The final chapter takes up the breakdown of traditional structures, the reconstruction of which Dewey believed to be the fundamental problem of modernity. There is a need for new customs and institutions that continue traditional ideals of liberalism while being grounded in modern material conditions. The need, Dewey believed, was for a social theory that would understand the interplay of forces and institutions and direct them toward a democratic culture. ;I end with an epilogue on uses of Dewey's thought within contemporary social theory. The cheerful pursuit of instrumental reason by the neo-pragmatists Richard Rorty, Stanley Fish and Richard Posner is contrasted with recent work in the communitarianism/liberalism debate. (shrink)

This article discusses whether a sense of humor is a political virtue. It argues that a sense of humor is conducive to the central political virtues. We must first, however, delineate different types of humor (benevolent or malicious) and the different political virtues (sociability, prudence, and justice) to which they correspond. Generally speaking, a sense of humor is politically virtuous when it encourages good will toward fellow citizens, an awareness of the limits of power, and a tendency not to take (...) oneself too seriously or when it condemns moral or intellectual vice. An analysis of President Donald Trump's deeply flawed sense of humor is used to ground this account. (shrink)

In 1947 America’s premier philosopher, educator, and public intellectual John Dewey purportedly lost his last manuscript on modern philosophy in the back of a taxicab. Now, sixty-five years later, Dewey’s fresh and unpretentious take on the history and theory of knowledge is finally available. Editor Phillip Deen has taken on the task of editing Dewey’s unfinished work, carefully compiling the fragments and multiple drafts of each chapter that he discovered in the folders of the Dewey Papers at the Special Collections (...) Research Center at Southern Illinois University Carbondale. He has used Dewey’s last known outline for the manuscript, aiming to create a finished product that faithfully represents Dewey’s original intent. An introduction and editor’s notes by Deen and a foreword by Larry A. Hickman, director of the Center for Dewey Studies, frame this previously lost work. In Unmodern Philosophy and Modern Philosophy, Dewey argues that modern philosophy is anything but; instead, it retains the baggage of outdated and misguided philosophical traditions and dualisms carried forward from Greek and medieval traditions. Drawing on cultural anthropology, Dewey moves past the philosophical themes of the past, instead proposing a functional model of humanity as emotional, inquiring, purposive organisms embedded in a natural and cultural environment. Dewey begins by tracing the problematic history of philosophy, demonstrating how, from the time of the Greeks to the Empiricists and Rationalists, the subject has been mired in the search for immutable absolutes outside human experience and has relied on dualisms between mind and body, theory and practice, and the material and the ideal, ultimately dividing humanity from nature. The result, he posits, is the epistemological problem of how it is possible to have knowledge at all. In the second half of the volume, Dewey roots philosophy in the conflicting beliefs and cultural tensions of the human condition, maintaining that these issues are much more pertinent to philosophy and knowledge than the sharp dichotomies of the past and abstract questions of the body and mind. Ultimately, Dewey argues that the mind is not separate from the world, criticizes the denigration of practice in the name of theory, addresses the dualism between matter and ideals, and questions why the human and the natural were ever separated in philosophy. The result is a deeper understanding of the relationship among the scientific, the moral, and the aesthetic. More than just historically significant in its rediscovery, Unmodern Philosophy and Modern Philosophy provides an intriguing critique of the history of modern thought and a positive account of John Dewey’s naturalized theory of knowing. This volume marks a significant contribution to the history of American thought and finally resolves one of the mysteries of pragmatic philosophy. (shrink)

Liberalism as a political ideology and a philosophical doctrine has championed individual autonomy, social and political equality, and democratic and inclusive political institutions. Consequently, liberalism is known for its commitment to tolerance and value pluralism. Yet liberalism has been critiqued for being insensitive to claims of culture. Indeed, an attitude of benign neglect toward diversity was once quite common among liberals, as was a general lack of interest in global concerns. Worse yet, according to some critics the liberal tradition—in spite (...) of its purported liberating mission of autonomy and self-determination —has provided the rationale for imperialism rooted in the liberal assumptions about reason and historical progress. Though these ironies are a clear source of embarrassment for today's liberals, liberalism still displays an uneasy commitment to pluralism. Liberals today are more challenged than ever to look at the dynamics of diversity both at home and abroad. (shrink)

This two-volume Encyclopedia of Global Justice, published by Springer, along with Springer's book series, Studies in Global Justice, is a major publication venture toward a comprehensive coverage of this timely topic.