O artículo constitui uma tentativa de reconstrução da noção de comunidade a partir da literatura na obra de Maurice Blanchot.A comunidade apresenta-se como uma forma original e inovadora de relação social.

Nuestra amplia dependencia del testimonio es evidente. Confiamos en elreporte de otros sobre una gran variedad de cosas, desde cuestiones concernientesa nuestro nacimiento —e.g., que nacimos tal día a tal hora, oque nuestra madre, de hecho, es nuestra madre— hasta descubrimientosen ciencia —e.g., que la tierra gira alrededor del sol, o incluso cualquiertipo de información geográfica—. Si careciéramos de él, nuestras vidas severían fuertemente empobrecidas. Dada esta importancia, su estudio seha incrementado de manera considerable. Actualmente, en la epistemologíacontemporánea, existen tres (...) respuestas al problema de la justificacióntestimonial. La primera, que responde a la tradición, es una posición reduccionista,que afirma que el testimonio se «reduce» a la percepción, a lamemoria o a las inferencias inductivas. La segunda es el denominado noreduccionismo, el cual considera que el testimonio es una fuente independientede conocimiento y que nos encontramos prima facie justificados amenos que obtengamos una creencia o evidencia relevante en contra. Latercera y última es más reciente, desarrollada principalmente por JenniferLackey, pretende eliminar la dicotomía entre reduccionismo y no reduccionismo,posicionándose en medio de ambas posturas y rechazando, porun lado, «el componente reductivo» del reduccionismo y, por otro lado, lasupuesta credulidad o «actitud acrítica» del no reduccionismo. (shrink)

Frente a los dos extremos representados por una concepción naturalizada yprepolítica de la identidad ciudadana, particularista y excluyente, y otra universalistae inclusiva, pero en extremo abstracta, definida de forma contractualistay en términos jurídico-políticos, democráticos, este artículo presenta,sobre la base de una defensa moral de la cultura como contexto de libertad,la propuesta de Jürgen Habermas, según la cual, las formas y los procedimientosdel Estado constitucional junto con el modo democrático de legitimación producen un nuevo nivel de integración y cohesión social. Profundizandoen (...) una concepción republicana de la democracia, su propuesta permiteintegrar la diversidad cultural sin que sea necesario reconocer los derechoscolectivos reivindicados desde posiciones multiculturalistas, y constituyeal mismo tiempo una vía democrática de articulación de los idealesmorales universalistas y la realidad particular de las comunidades políticasoccidentales. (shrink)

Este estudo tem como objetivo geral discorrer de forma sucinta e crítica sobre os principais desafios enfrentados pelas pessoas negras, em especial as mulheres, na sociedade brasileira. E como objetivos específicos, analisar, a partir da concepção do feminismo, as problemáticas que englobam o racismo, sexismo, democracia racial, estética do racismo e como estes também acabam servindo de base para o justificar o epistemicídio da intelectualidade negra feminina, no qual esses desafios são herdados de opressões do colonialismo imposto ao território brasileiro. (...) Com isso, dissertaremos também a respeito de diversas categorias dessas opressões, e como elas se relacionam ao cenário político cultural brasileiro e de que maneira essas opressões atingem, em específico, os corpos das mulheres negras, que sofrem um processo constante de epistemicídio e sexualização extrema. Por fim, este trabalho tem como apoio teórico o pensamento da filósofa Lélia Gonzalez, que percebe na criação de um espaço de beleza negra feminina, que suas vozes podem ser ouvidas e sua filosofia exaltada. Não obstante, o texto também contém como suporte teórico complementar análises de autoras como Bell Hooks, Djamila Ribeiro, Sueli Carneiro. (shrink)

With its origin-centric value proposition, the specialty coffee industry seeks to educate consumers about the value of the origin of coffee and how the relationship with farmers ensures quality and makes coffee a premium product. While the industry has widely used stories and visual cues to communicate this added value, research studying whether and how these efforts influence consumers' experiences is scarce. Through three experiments, we explored the effect of images that evoke the terroir of coffee on the perception of (...) premiumness. Our results revealed that online images that resembled the broad origin of coffee could influence premiumness expectations of coffee. Similarly, a virtual reality environment that depicted this broad origin could enhance the perception of coffee premiumness for non-expert consumers and the enjoyment of the experience for coffee professionals. Importantly, we found that congruence between the coffee and the virtual reality atmospheres mediated how much non-experts enjoyed the experience. VR atmospheres also influenced expectations of sweetness and acidity for non-experts. These findings serve as a steppingstone for further exploration of the effects of congruence between visual cues and product/brand attributes on premiumness expectations and perception, and more generally on consumer experience. From a practical standpoint, this study provides insights into key aspects for the development of immersive virtual product experiences. (shrink)

Traditionally, in Spain bullfighting represents an ancient and well-respected tradition and a combined brand of sport, art and national identity. However, bullfighting has received considerable criticism from various segments of society, with the concomitant rise of the animal rights movement. The paper reports a survey of the Spanish citizens using a face-to-face survey during January 2016 with a total sample of 2522 citizens. The survey asked about degree of liking and approving; culture, art and national identity; socio-economic aspects; emotional perception (...) and animal welfare. The hypothesis proposed that the perception of bullfights may be affected by gender, age, occupation, origin and nationality of the persons surveyed. The hypothesis was confirmed. The majority of citizens surveyed do not like bullfights and great majorities do not attend or watch such events. Two extreme clusters were described: one representing favorable attitude towards bullfighting and other against bullfighting. The proportion of indifferent persons was important. Women and young people showed a more favorable attitude towards animal welfare issues associated with these events. Rural people were more accepting bullfights than urban people. Students were more anti-bullfight than those in other occupations. Additionally, technical economic factors made people favor more bullfights. The growth of claim against bullfights establishes an element of a far more multifaceted phenomenon that animal cruelty per se and support of a new paradigm called social change in countries as Spain. (shrink)

ABSTRACT Drawing on the works of Friedrich Nietzsche, this contribution will examine commemorative practices alongside critical modes of historical engagement. In Untimely Meditations, Friedrich Nietzsche documents three historical methodologies—the monumental, antiquarian and critical—which purposely use history in non-objective ways. In particular, critical history desires to judge and reject historical figures rather than repeat the past or venerate the dead. For instance, in recent protests against racism there have also been calls to decolonize public space through the defacement, destruction, and removal (...) of monuments. There is thus much potential in critical history being used to address ongoing harms. (shrink)

O presente artigo é um estudo do significado histórico que Voltaire atribuiu ao reinado de Luís XIV. O tema oferece a oportunidade de analisar as ligações do pensamento ilustrado com a concepção de vida civilizada elaborada pelas sociedades de corte européias dos séculos XVII e XVIII. Possibilita também uma reflexão a respeito do projeto social da Ilustração francesa. No caso de Voltaire, esse projeto articula-se com a idéia de progresso histórico, problema abordado ao longo do artigo.

Traditionally, in Spain bullfighting represents an ancient and well-respected tradition and a combined brand of sport, art and national identity. However, bullfighting has received considerable criticism from various segments of society, with the concomitant rise of the animal rights movement. The paper reports a survey of the Spanish citizens using a face-to-face survey during January 2016 with a total sample of 2522 citizens. The survey asked about degree of liking and approving; culture, art and national identity; socio-economic aspects; emotional perception (...) and animal welfare. The hypothesis proposed that the perception of bullfights may be affected by gender, age, occupation, origin and nationality of the persons surveyed. The hypothesis was confirmed. The majority of citizens surveyed do not like bullfights and great majorities do not attend or watch such events. Two extreme clusters were described: one representing favorable attitude towards bullfighting and other against bullfighting. The proportion of indifferent persons was important. Women and young people showed a more favorable attitude towards animal welfare issues associated with these events. Rural people were more accepting bullfights than urban people. Students were more anti-bullfight than those in other occupations. Additionally, technical economic factors made people favor more bullfights. The growth of claim against bullfights establishes an element of a far more multifaceted phenomenon that animal cruelty per se and support of a new paradigm called social change in countries as Spain. (shrink)

_Resumen:_ Al interior de la tradición clásica del derecho natural, los teólogos escolásticos de los siglos xvi-xvii describen ese derecho como simplemente necesario, así como inmutable y universal. Lo describen, además, como un orden objetivo, independiente de la voluntad de Dios. Sin embargo, no todos los teólogos escolásticos entienden la inmutabilidad del derecho natural de la misma forma, ni llaman “derecho natural” exactamente a lo mismo: para unos este es el “derecho de la naturaleza”, mientras que para otros es el (...) “derecho de la razón natural”. El artículo, así, aborda las principales diferencias que existen en las teorías de estos escolásticos sobre el derecho natural. (shrink)

Este artigo visa analisar a narrativa (auto)biográfica de estudantes de Pedagogia em uma universidade pública da região do Vale do São Francisco, localizada no território de Petrolina-PE em contexto de pandemia da COVID-19. Para refletir sobre a formação a partir da escrita de si, pautamo-nos, teórica e metodologicamente, em Heidegger, Josso, Freire, Ribeiro, Passeggi, Sousa e Lima. Neste artigo, comtempla-se respostas referentes à como os estudantes se sentiram no processo de formação docente em meio a pandemia e o que (...) esperavam do futuro. A turma do curso de Pedagogia era composta por 19 estudantes, deste total, 17 participaram da atividade da escrita da carta a si. Como estratégia de análise, utilizou-se o método do círculo hermenêutico “heideggeriano”. Assim, as informações foram organizadas em três temas de sentido, sendo: saúde mental na pandemia; ensino remoto versus ensino presencial; e planejamento de carreira. Percebeu-se, por meio das cartas, a preocupação quanto ao ensino remoto, assim como os planos de futuro, com intenção contribuir socialmente para uma educação humana e facilitadora de aprendizagens. Notou-se, ainda, que os estudantes refletiram sobre o bem-estar na profissão, buscando o sentido de suas ações, além de demarcarem o suporte financeiro, emocional, familiar e formativo. (shrink)

Miranda Fricker characterizes the most basic or primary form of epistemic, testimonial injustice by way of a set of negative delimitations. In this paper I raise some doubts about how these delimitations are drawn, about the wrongful harms and disadvantages the testimonial injustice is supposed to entail and produce,and about the way Miranda Fricker clarifies the perfectionist character of the corrective virtue on the part of hearers, the ethical and intellectual virtue of testimonial justice.

Revision of the main intellectual referents of Ángel Álvarez de Miranda who was professor of History of Religions at the University of Madrid from 1954 until his death in 1957. A more detailed study is made of Mircea Eliade and Raffaele Pettazzoni, but also are revised Santiago Montero Díaz, Pedro Laín Entralgo, Marcelino Menéndez Pelayo, José Ortega y Gasset, Karl Kerenyi, Angelo Brelich, Xavier Zubiri, José Luis López Aranguren, Julio Caro Baroja, Wilhelm Schmidt and Gerardus van der Leeuw.

Resumen: En este artículo reviso la interpretación de Eduardo Nicol de la teoría de la propiedad de Francisco Suárez. Para ello, presento la posición de Suárez acerca de la propiedad y la propiedad privada atendiendo dos cuestiones fundamentales. La primera es si la propiedad y la propiedad privada son derechos; la segunda es si ambos pertenecen a la naturaleza humana o no. Al final, argumento que la lectura de Nicol es insostenible, pues difícilmente puede admitirse que Suárez defendió algún (...) tipo de comunismo.: In this paper I revisit Eduardo Nicol’s interpretation of Suarez’s theory of property. To this purpose, I present Suárez’s account of property and private property focusing on two main aspects. The first is whether property and private property are rights; the second is whether they belong to the human nature or not. Finally, I argue that Nicol’s reading of Suárez is untenable for it can hardly be accepted that Suárez defended some kind of communism. (shrink)

Usualmente, Francisco de Miranda es conocido como el Precursor de la Independencia de América Latina. Sin entrar a detallar esta aseveración, podemos afirmar que su accionar estuvo orientado por su pensamiento político. Pensamiento poco conocido hasta entonces. No obstante, en él se encuentran elaboradas unas ideas que podemos señalar, sin lugar a dudas, de originales, tanto por el contexto político en que las realizó, como por su actualidad. En este sentido, su labor desplegada en Venezuela a su regreso (...) de Londres, (sólo un año y ocho meses) fue más productiva de lo que se conoce. Tal es el caso, de su participación en los actos preparativos de la independencia el 05 de julio de 1811, como los resultados de la Confederación de 1811, que se originan por la aprobación de la Constitución de ese mismo año el 21 de diciembre. Pretendemos analizar la actuación de Miranda en ese evento, al igual que revisar el alcance de sus opiniones con relación a aquella Constitución. Ello nos permitirá evaluar el pensamiento político de Miranda, en correspondencia con lo acaecido en la primera república. Palabras clave: democracia; cabildos; derechos humanos; confederación; federación. Francisco de Miranda and 1811’s ConstitutionFrancisco de Miranda is usually known as the forerunner of Latin America’s independence. Without getting into a detailed examination of this statement, we can say that his doing was oriented by his political thought, which was little known until then. Nevertheless, in the latter one can find some ideas which are undoubtedly original, due to both the political context in which he posed them, and their current validity. In this regard, his work in Venezuela upon returning from London (just one year and eight months) was more productive than is known. Such is the case of his participation in the preparatory actions of the independence, on July 5, 1811, as well as the results of 1811’s Confederation, which were brought about by the approval of that same year’s Constitution, on December 21. We aim to analyze Miranda’s role in that event, as well as to go over the reach of his opinions regarding that constitution. This will allow us to evaluate Miranda’s political thought Keywords: Democracy; City Councils; Human Rights; Confederation; Federation. (shrink)

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

Empathy is a form of emotionally charged imaginative perspective‐taking. It is also the unique source of a particular form of understanding, which I will call humane understanding. Humane understanding consists in the direct apprehension of the intelligibility of others’ emotions. This apprehension is an epistemic good whose ethical significance is multifarious. In this paper, I focus on elaborating the sense in which humane understanding of others is non‐instrumentally valuable to its recipients. People have a complex but profound need to be (...) humanely understood. Because we respond to others’ very real need when we pursue this sort of understanding of their emotions, empathy is best understood as itself a way of caring, rather than just a means to promote other caring behavior. (shrink)

This article identifies a double allusion to the tragic characters of Phaedra and Eriphyle in Amm. Marc. 14.1.3 and considers its possible meanings. In combination, these allusions evoke the double nature of the story of Eriphyle, therefore functioning as a reference to the double nature of Caesar Gallus’ depiction in Ammianus. The double allusion consequently forms part of Ammianus’ tragic style throughout Book 14. Having identified the presence of this double allusion, the article illuminates its possible meaning by connecting Ammianus’ (...) passage to the Virgilian rewriting of the description of Eriphyle in Homer. (shrink)

This article develops the concept of community lore, initially devised by the social learning theorists Jean Lave and Etienne Wenger (1991). In extending this promising but hitherto neglected aspect of their work, this article sheds light on how and why community lore sustains and propels teaching and learning in the contemporary esoteric society Sodalitas Rosae Crucis (SRC). Ethnographic findings illuminate how the situated, informal community lore becomes a pervasive learning device that underwrites individual and collective learning, as it emerges in (...) small talk, gossip, and cautionary tales, told and shared among members. Furthermore, a dynamic of tradition and innovation is at play within the community lore, as it sustains tradition while also providing a breeding ground for new ideas and practices that lead to innovation. Within the constructive tension between tradition and innovation, I delineate how community lore works as an educational resource, with explanatory value for situated learning, especially within esoteric communities of practice. (shrink)

Controlled Human Infection Model (CHIM) research involves the infection of otherwise healthy participants with disease often for the sake of vaccine development. The COVID-19 pandemic has emphasised the urgency of enhancing CHIM research capability and the importance of having clear ethical guidance for their conduct. The payment of CHIM participants is a controversial issue involving stakeholders across ethics, medicine and policymaking with allegations circulating suggesting exploitation, coercion and other violations of ethical principles. There are multiple approaches to payment: reimbursement, wage (...) payment and unlimited payment. We introduce a new Payment for Risk Model, which involves paying for time, pain and inconvenience and for risk associated with participation. We give philosophical arguments based on utility, fairness and avoidance of exploitation to support this. We also examine a cross-section of the UK public and CHIM experts. We found that CHIM participants are currently paid variable amounts. A representative sample of the UK public believes CHIM participants should be paid approximately triple the UK minimum wage and should be paid for the risk they endure throughout participation. CHIM experts believe CHIM participants should be paid more than double the UK minimum wage but are divided on the payment for risk. The Payment for Risk Model allows risk and pain to be accounted for in payment and could be used to determine ethically justifiable payment for CHIM participants.Although many research guidelines warn against paying large amounts or paying for risk, our empirical findings provide empirical support to the growing number of ethical arguments challenging this status quo. We close by suggesting two ways (value of statistical life or consistency with risk in other employment) by which payment for risk could be calculated. (shrink)

Are there limits to what it is morally okay to imagine? More particularly, is imaginatively inhabiting morally suspect perspectives something that is off-limits for truly virtuous people? In this paper, I investigate the surprisingly fraught relation between virtue and a familiar form of imaginative perspective taking I call empathy. I draw out a puzzle about the relation between empathy and virtuousness. First, I present an argument to the effect that empathy with vicious attitudes is not, in fact, something that the (...) fully virtuous person can indulge in. At least one prominent way of thinking about the psychology of the virtuous person excludes the possibility that the virtuous could emotionally apprehend the world in a less than virtuous way, and empathizing with vicious outlooks does seem to run afoul of that restriction. Then, I develop an argument that runs in the contrary direction: virtue in fact requires empathy with vicious outlooks, at least in some situations. There is reason to think that a crucial part of being virtuous is ministering effectively to others’ needs, and there is also reason to think that other people may need to be empathized with, even if their emotional outlooks are at least minorly vicious. Finally, I outline two different solutions to this puzzle. Both solutions hold some promise, but they also bring new challenges in their train. (shrink)

A sensibility is, on a rough first pass, an emotional orientation to the world. It shapes how things appear to us, evaluatively speaking. By transfiguring things’ evaluative appearances, a change in sensibility can profoundly alter one’s overall experience of the world. I argue that some forms of sensibility change entail (1) risking one’s knowledge of what experiences imbued with one’s prior sensibility were like, and (2) surrendering one’s grasp on the intelligibility of one’s prior emotional apprehensions. These costs have consequences (...) for Laurie Paul’s ‘problem of transformative experience.’ Paul has argued that when we are poised to become someone new, our inexperience generates problems for authentic choice about our own futures. By reckoning with the epistemic losses involved in sensibility change, I show that this problem must not be confined to novel transformations. Prior experience does not guarantee the knowledge or understanding necessary for choosing authentically (in Paul’s sense). If the problem Paul highlights is indeed a problem _at all,_ then, it is a still more pervasive and intractable one than it has been taken to be. (shrink)

A timely and penetrating investigation, this book seeks to transform moral philosophy. In the face of continuing disagreement about which general moral principles are correct, there has been a resurgence of interest in the idea that correct moral judgements can be only about particular cases. This view--moral particularism --forecasts a revolution in ordinary moral practice that has until now consisted largely of appeals to general moral principles. Moral particularism also opposes the primary aim of most contemporary normative moral theory that (...) attempts to show that either one general principle, or a set of general principles, is superior to all its rivals. (shrink)

This paper examines the meaningfulness of pointing in great apes. We appeal to Hannah Ginsborg’s conception of primitive normativity, which provides an adequate criterion for establishing whether a response is meaningful, and we attempt to make room for a conception according to which there is no fundamental difference between the responses of human infants and those of other great apes to pointing gestures. This conception is an alternative to Tomasello’s view that pointing gestures and reactions to them reveal a fundamental (...) difference between humans and other apes. (shrink)

La seule façon pour le Je de devenir singulier, c'est-à-dire de déployer la synthèse active des multiplicités qui le traversent, c'est la volonté de faire exister ce qui n'existe pas. Etre à la fois la terre et la mer et le navigateur, voilà le salut de l'âme qui s'étend, nous dit Deleuze. C'est cela la ligne de fêlure ascendante.

Our collective enthusiasm for empathy reflects a sense that it is deeply valuable. I show that empathy bears a complex and surprisingly problematic relation to another social epistemic phenomenon that we have reason to value, namely testimonial trust. My discussion focuses on empathy with and trust in people who are members of one or more oppressed groups. Empathy for oppressed people can be a powerful tool for engendering a certain form of testimonial trust, because there is a tight connection between (...) empathy and a approval of another's outlook. I then argue that the qualities of empathy that make it such a powerful tool for bridging differences and building trust also have a problematic upshot: they make it the case that reliance on empathy will sometimes have a distorting effect upon the ways we extend testimonial trust. (shrink)

This article discusses the triage response to the COVID-19 delta variant surge of 2021. One issue that distinguishes the delta wave from earlier surges is that by the time it became the predominant strain in the USA in July 2021, safe and effective vaccines against COVID-19 had been available for all US adults for several months. We consider whether healthcare professionals and triage committees would have been justified in prioritising patients with COVID-19 who are vaccinated above those who are unvaccinated (...) in first-order or second-order triage. Given that lack of evidence for a correlation between short-term survival and vaccination, we argue that using vaccination status during first-order triage would be inconsistent with accepted triage standards. We then turn to notions of procedural fairness, equity and desert to argue that that there is also a lack of justification for using vaccination status in second-order triage. In planning for future surges, we recommend that medical institutions base their triage decisions on principles meant to save the most lives, minimise inequity and protect the public’s trust, which for the time being would not be served by the inclusion of vaccination status. (shrink)

Bernard Spodek, one of the most important figures in contemporary early childhood education, has been a seminal figure in early childhood education for approximately six decades. He has also been a creative contributor to contemporary thinking on the integration of theory, research, and practice on the development and education of young children. He is the author of numerous theoretical, research, and practical articles that continue to be published in scholarly journals and the author of textbooks that span the fields of (...) early childhood education and child development. This book, Bernard Spodek: Early Childhood Education Scholar, Researcher, and Teacher, offers an understanding of an eminent scholar who has made significant contributions to the field of early childhood education. It has a richly detailed and intimate picture of the construction of a knowledge base for the development and education of young children. All of the chapters show how Bernard Spodek assumes various roles to promote the field of early childhood education as he functions as a mentor, scholar, researcher, and master teacher. Bernard Spodek: Early Childhood Education Scholar, Researcher, and Teacher is a text for students who are interested in acquiring the basic knowledge about early childhood education, about the work that practitioners do with young children, and about the ideas that underlie that work. It is an appropriate text for graduate students in four-year colleges and universities. (shrink)

Anne Conway (1631–1679) is often described as a vitalist. Scholars typically take this to mean that Conway considers life to be ubiquitous throughout the world. While Conway is indeed a vitalist in this sense, I argue that she is also committed to a stronger view: namely, the panpsychist view that mental capacities are ubiquitous and fundamental in creation. Reading Conway as a panpsychist highlights several aspects of her philosophy that deserve further attention, especially her accounts of emanative causation and universal (...) perfectibility. There are also historical benefits to interpreting Conway as a panpsychist. Through its history, ‘vitalism’ has often been used to describe philosophies that draw a sharp line between living and non-living nature; surely, Conway is not a vitalist in this way. Moreover, some of Conway’s contemporaries (for instance, Ralph Cudworth and Henry More) are sometimes regarded as vitalists, but were not panpsychists. It is important to distinguish between Conway’s vitalism and her version of panpsychism and to add a term like ‘panpsychism’ to the interpretive lexicon. Otherwise, we run the risk of undervaluing Conway’s originality within her own context and beyond. (shrink)

Critics contend that Aristotelianism demands too much of the virtuous person in the way of knowledge to be credible. This general charge is usually directed against either of two of Aristotelianism’s apparent claims about the necessary conditions for the possession of a single virtue, namely that 1) one must know what all the other virtues require, and 2) one must also be the master of a preternatural range of technical/empirical knowledge. I argue that Aristotelianism does indeed have a very high (...) standard when it comes to the knowledge necessary for the full possession of a virtue, in both of these respects. However, focus on the necessary conditions for full virtue tends to obscure an important fact: some kinds of knowledge are much more important to various virtues than others are. A proper appreciation of the significance of this fact will go a long way toward answering critics’ worries about Aristotelianism’s knowledge requirements. (shrink)

This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...) likely to imitate the structures of social power. A phenomenon of epistemic injustice is explained, and the politicizing implication for epistemology educed. (shrink)

A considerable body of evidence now documents, beyond reasonable doubt, biological and health risk factors for crime and violence. Nevertheless, intervention and prevention efforts with offenders have avoided biological interventions, in part due to past misuses of biological research and the challenges that biological predispositions to crime raise. This article reviews the empirical literature on two biological intervention approaches, omega-3 supplementation and transcranial direct current stimulation. Emerging research on these relatively benign interventions suggests that increased omega-3 intake through dietary intervention (...) and prefrontal upregulation using non-invasive brain stimulation may show some initial promise in reducing antisocial behavior. The ethical issues related to mandated and offered biological interventions within the criminal justice system are discussed. (shrink)

Blockchain’s language and terminology is confusing, contested, and rapidly changing. As a hype-driven technology, Blockchain is critical to an increasing number of projects that exist in a space of regulatory uncertainty. As communities of blockchain develop and evolve, the language they use to describe these functions changes. This causes concerns when attempting to have global regulatory certainty and clarity. Regulators and communities have different approaches to blockchain language, and this causes problems because of the translation between practical use in a (...) community, and the legal effects created by regulators. Of particular concern is the lack of clear expression amongst the broader community regarding the concept of blockchain-related assets as these ‘tokens’, ‘coins’, and ‘assets’ form a key part of financial regulation. This project uses semiotics to study the diverse language associated with blockchain. This analyzes a series of self-proclaimed ‘dictionaries of blockchain’ to assess key definitions, themes, perceptions, and misconceptions present in these communities. The study involved a case analysis of the terminology used in Australia’s proposed response to blockchain in comparison with that of wider communities. When comparing this to regulatory definitions and approaches, it becomes clear that this is an area that requires further attention. This project highlights the need for regulators to understand and use common terms in blockchain regulation. It is argued that this approach facilitates a better understanding of poorly understood concepts and clearly connects the law with those it intends to target. (shrink)

In this paper I respond to three commentaries on Epistemic Injustice: Power and the Ethics of Knowing. In response to Alcoff, I primarily defend my conception of how an individual hearer might develop virtues of epistemic justice. I do this partly by drawing on empirical social psychological evidence supporting the possibility of reflective self-regulation for prejudice in our judgements. I also emphasize the fact that individual virtue is only part of the solution – structural mechanisms also have an essential role (...) in combating epistemic injustice. My response to Goldberg principally concerns my perceptual account of the epistemology of testimony, which I defend as being both well-motivated and best categorized as a species of non-inferentialism. I also explain its relation to the reductionism/non-reductionism contrast, and defend my resistance to casting it as any kind of default view. In response to Hookway, I contrast discriminatory with distributive forms of epistemic injustice, and defend the basic taxonomy I present in the book, which casts testimonial and hermeneutical injustice as the two fundamental discriminatory forms of epistemic injustice. (shrink)