Analytic philosophers increasingly make reference to the concept of ideology to think about how representational structures can lead to oppression, and argue that the distinctively pernicious functioning of things like propaganda and generic generalizations need to be explained in terms of ideology. The aim of this paper is two-fold. First, it aims to serve as an introduction to (some of) the best contemporary work on ideology in the analytic tradition. Second, it proposes a novel challenge for any such theory. The (...) challenge turns on the nature of intersectionality: it is hard to see how to render consistent the claims that ideology creates or sustains oppression with the claim that oppression is intersectional, without making substantial modifications to extant theories. The conclusion will be that certain projects in contemporary philosophy of language need to further develop their theories of ideology. (shrink)

In this chapter, Natasha McKeever and Luke Brunning consider (sexual) jealousy in romantic life. They argue that jealousy is best understood as an emotional response to the threatened loss of love or attention, to which one feels deserving, because of a rival. Furthermore, the general value of jealousy can be questioned, and jealousy’s instrumental value needs to be balanced against a range of potential harms. They assess two potential ways of managing jealousy (which are not mutually exclusive)—firstly by adopting (...) a policy of monogamy and secondly by engaging in emotional work. Neither of these methods is easy, and neither will solve jealousy altogether, but Brunning and McKeever argue that the second strategy should be taken more seriously. (shrink)

Metaphilosophy, Volume 53, Issue 2-3, Page 221-237, April 2022.

Asexuality is overlooked in the philosophical literature and in wider society. Such neglect produces incomplete or inaccurate accounts of romantic life and harms asexual people. We develop an account of asexuality to redress this neglect and enrich discussion of romantic life. Asexual experiences are diverse. Some asexual people have sex; some have romantic relationships in the absence of sex. We accept the common definition of asexuality as the absence of sexual attraction and explain how sexual attraction and sexual desire differ (...) by giving an affordance‐like account of sexual attraction. Armed with that distinction, we show that asexuality is clearly different from celibacy or disorders of desire and that some existing philosophical theories of sexual desire struggle to accommodate asexual sexuality. We then build on asexual testimony about the diversity of non‐sexual attractions to answer two common objections levelled at asexual romance: that romantic relationships require sexual attraction or that sex in the absence of sexual attraction is insufficiently focused on someone as an individual. Finally, we describe some of the ways asexuality has been erased or denigrated in society, and the specific injustices and harms that result. (shrink)

The norm of monogamy is pervasive, having remained widespread, in most Western cultures at least, in spite of increasing tolerance toward more diverse relationship types. It is also puzzling. People willingly, and often with gusto, adhere to it, yet it is also, prima facie at least, highly restrictive. Being in a monogamous relationship means agreeing to give up certain sorts of valuable interactions and relationships with other people and to severely restrict one’s opportunities for sex and love. It is this (...) restrictiveness which has led for calls among some philosophers for the justification of the norm, and some have argued that it cannot be justified. John McMurtry, for example, writing in 1972, compared monogamy to private property and argued that it serves the capitalist order (McMurtry 1972, 596–97). More recently, Harry Chalmers (2019) has argued that monogamy is morally impermissible. In this chapter we argue that rather than justify the norm, we ought to explain and understand its pervasiveness. Not everyone who follows the norm is doing so blindly, irrationally, or immorally. Indeed, many people are monogamous because being monogamous supports their needs and best enables them to flourish. We suggest that the human need for trust and attachment could underlie many people’s desires for monogamy and, therefore, explain monogamy’s pervasiveness. Focusing on the human need for trust and attachment security can also help us to understand why sexual infidelity can feel like such a betrayal. It can make sense to mutually agree to exclusivity in relationships, in spite of the apparent restrictions this brings. In a sense, not all restrictions are restrictive, because holding ourselves to limits on our behavior can in fact help us to invest in and experience the things we value most. (shrink)

The aim of this chapter is to explore various ways of thinking about the concept of manipulation in order to capture both current and potentially future instances of machine manipulation, manipulation on the part of everything from the Facebook advertising algorithm to super-intelligent AGI. Three views are considered: a conservative one, which slightly tweaks extant influence-based theories of manipulation; a dismissive view according to which it doesn't matter much if machines are literally manipulative, provided we can classify them as so (...) doing to make sense of our interactions with them; and an ameliorative analysis, according to which we should change our concept of manipulation better to make sense of machine manipulation. We tentatively favor the latter. (shrink)

Moral philosophy has long been dominated by the aim of understanding morality and the virtues in terms of principles. However, the underlying assumption that this is the best approach has received almost no defence, and has been attacked by particularists, who argue that the traditional link between morality and principles is little more than an unwarranted prejudice. In Principled Ethics, Michael Ridge and Sean McKeever meet the particularist challenge head-on, and defend a distinctive view they call "generalism as a (...) regulative ideal.". (shrink)

This volume features original essays on the philosophy of love. The essays are organized thematically around the past, present, and future of philosophical thinking about love. In section I, the contributors explore what we can learn from the history of philosophical thinking about love. The chapters cover Ancient Greek thinkers, namely Plato and Aristotle, as well as Kierkegaard's critique of preferential love and Erich Fromm's mystic interpretation of sexual relations. Section II covers current conceptions and practices of love. These chapters (...) explore how love changes over time, the process of falling in love, envy in romantic partnerships, and a new interpretation of grand-parental love. Finally, Section III looks at the future of love. These chapters address technological developments related to love, such as algorithm-driven dating apps and robotic companions, as well as the potential of polyamory as a future romantic ideal. This book will be of interest to researchers and advanced students in moral philosophy and social and political philosophy who are working on issues related to philosophy of love. (shrink)

We design an agent based Monte Carlo model of antibiotics research and development to explore the effects of the policy intervention known as Market Entry Reward on the likelihood that an antibiotic entering pre-clinical development reaches the market. By means of sensitivity analysis we explore the interaction between the MER and four key parameters: projected net revenues, R&D costs, venture capitalists discount rates, and large pharmaceutical organizations' financial thresholds. We show that improving revenues may be more efficient than reducing costs, (...) and thus confirm that this pull-based policy intervention effectively stimulates antibiotics R&D. (shrink)

In some cultures, people tend to believe that it is very important to be sexually exclusive in romantic relationships and idealise monogamous romantic relationships; but there is a tension in this ideal. Sex is generally considered to have value, and usually when we love someone we want to increase the amount of value in their lives, not restrict it without good reason. There is thus a call, not yet adequately responded to by philosophers, for greater clarity in the reasons §why (...) it might be reasonable for a couple to adopt a policy of sexual exclusivity. This article argues that we cannot justify the demand for sexual exclusivity by a need to protect the relationship from the risk of one partner ‘trading-up’, or by appealing to jealousy. However, sexual exclusivity can be intelligible if it supports the romantic relationship and helps to distinguish it from other relationships. Nonetheless, sexual exclusivity ought not to be the hegemonic social norm that it currently is in some societies because this diminishes the potential value it might have and gives the idea of faithfulness the wrong focus. (shrink)

Sexual infidelity is widespread, but it is also widely condemned, yet relatively little philosophical work has been done on what makes it wrong and how wrong it is. In this paper, I argue that sexual infidelity is wrong if it involves breaking a commitment to be sexually exclusive, which has special significance in the relationship. However, it is not necessarily worse than other kinds of infidelity, and the context in which it takes place ought to be considered. I finish the (...) paper by looking at how the hegemonic norm of monogamy makes infidelity both more likely and more difficult to deal with. (shrink)

Natasha McKeever argues that prima facie, a friends-with-benefits relationship can be, at the same time, a good friendship. This is because sex is compatible with friendship in that it can complement and potentially even strengthen the three core characteristics of friendship: mutual liking, mutual caring, and mutual sharing. She acknowledges that, by generating uncertainty and having the potential to generate feelings of romantic love, sex does pose risks to friendship. However, she argues that while these risks are significant considerations, (...) they can be mitigated and managed and so do not provide strong reasons against friends-with-benefits relationships. (shrink)

Moral particularists are united in their opposition to the codification of morality, and their work poses an important challenge to traditional ways of thinking about moral philosophy. Defenders of moral particularism have, with near unanimity, sought support from a doctrine they call “holism in the theory of reasons.” We argue that this is all a mistake. There are two ways in which holism in the theory of reasons can be understood, but neither provides any support for moral particularism. Moral particularists (...) are united in their opposition to the codification of morality in purely descriptive terms, but their opposition takes different forms. Sometimes particularists maintain that codifying the moral landscape is impossible. In other contexts particularists argue that moral principles are in any event unnecessary. In yet other contexts particularists contend that the codification of morality is undesirable, perhaps because it would encourage people to look less carefully at the case at hand.1 These are distinct theses, although particularists often endorse all three. As Jonathan Dancy, citing John McDowell puts it, “Particularism is at its crudest the claim that we neither need nor can see the search for an ‘evaluative outlook which one can endorse as rational as the search for a set of principles.’”2 On any interpretation, particularism poses an important challenge for traditional conceptions of moral philosophy.. (shrink)

Harry Frankfurt has a comprehensive and, at times, compelling, account of love, which are outlined in several of his works. However, he does not think that romantic love fits the ideal of love as it ‘includes a number of vividly distracting elements, which do not belong to the essential nature of love as a mode of disinterested concern’. In this paper, I argue that we can, nonetheless, learn some important things about romantic love from his account. Furthermore, I will suggest, (...) conversely, that there is distinct value in romantic love, which derives from the nature of the relationship on which it is based. Frankfurt tries to take agape and reformulate it so that it can also account for love of particular people. Whilst he succeeds, to some extent, in describing parental love, he fails to accurately describe romantic love and friendship, and, moreover, overlooks what is distinctly valuable about them. Although it was not his intention to describe romantic love, by failing to include features such as reciprocity in his account of love, Frankfurt leaves no room for a kind of love that is important and valuable to many people. (shrink)

The present chapter attempts to resolve a puzzle about normative testimony. On the one hand, agents act on the advice of others, advice which purports to tell them what they have reason to do. When they do so, they can act for good reason. This thought, though, sits uneasily with another: that the mere fact that someone has advised a course of action is not itself a reason. An interesting view of reasons recently defended by Stephen Kearns and Daniel Star (...) offers a resolution to the puzzle. On this view, reasons are evidence, specifically evidence concerning what one ought to do. If they are correct, then sufficiently good advice is, it turns out, itself a reason, and it is then no puzzle that an agent who acts on such advice is acting for a good reason. The chapter argues that this account of reasons is subject to counterexamples. There are reasons which are not evidence and evidence which is not a reason. This view of reasons cannot therefore hold the key to solving the puzzle of normative testimony. The solution to the puzzle of normative testimony lies instead in a more careful account of what it is to act for a reason. Such an account can preserve both the intuition that advice is not an independent reason and the thought that agents who act on sound advice act for good reason. The account also explains how agents can act for “elusive reasons.” These are facts which are reasons but which would not be if the agent became sufficiently aware of them. (shrink)

This paper argues that there are important irrational elements to love. In the philosophical literature, we typically find that love is either thought of as rational or arational and that any irrational elements are thought to be defective, or extraneous to love itself. We argue, on the contrary, that irrationality is in part connected to what we find valuable about love. -/- We focus on 3 basic elements of love: -/- 1) Whom you love 2) How much you love them (...) 3) How much of a role love plays in your life -/- And in each case, we argue that love can be irrational and valuable. (shrink)

As philosophers we should have as one of our aims to produce as much philosophical knowledge as possible. A lot of potential philosophical knowledge is lost because of the flaws of the peer review system, and so a lot of philosophical knowledge would be gained were the system improved. Accordingly, as authors we should write papers about how to fix peer review, and as editors we should accept such papers if they are good. This paper presents some familiar problems with (...) peer review, elaborates on and motivates the argument just given, and replies to some objections to it, making the case that fixing peer review is both a philosophical problem and one that admits of a solution. (shrink)

What place, if any, moral principles should or do have in moral life has been a longstanding question f or moral philosophy. For some, the proposition that moral philosophy should strive to articulate moral principles has been an article of faith. At least since Aristotle, however, there has been a rieh counter-tradition that questions the possibility or value of trying to capture morality in principled terms. In recent years, philosophers who question principled approaches to morality have argued under the banner (...) of moral particularism. Particularists can be found in diverse areas of philosophical inquiry, and their positions and arguments are of broad interest. Despite its importance, a proper evaluation of particularism has been hindered both by the diversity of arguments employed to defend it, and, perhaps more significantly, by the diversity of positions that can fairly claim to be particularist. (shrink)

Although puppets have been employed by various disciplines in clinical and community (e.g. homes and schools) environments, little has been written about their use as a communication tool in research. In this article, a critical review of the literature is undertaken integrating the use of puppets in a qualitative research study exploring children's perspectives on and responses to a camp for children with cancer. Methodological considerations and ethical issues of using puppets as a data collection technique are discussed. Although some (...) limitations exist, using puppets in interviews with children appear to help them to identify, clarify and verbalize their feelings. (shrink)

A strong moral reason for prohibiting doping in sport is to be found in the bad choices that would be faced by clean athletes in a sporting world that tolerated doping. The case against doping is not, however, to be grounded in the concept of coercion. Instead, it is grounded in a general duty of sport to afford fair opportunity to the goods that are distinctively within sport's sphere of control. The moral reason to prohibit doping need not be balanced (...) against any autonomy claim of athletes who would prefer to dope because, upon closer examination, such claims have no force. The moral reason to prohibit doping does, however, need to be balanced against the enforcement costs imposed on all athletes by effective prohibition. (shrink)

Particularism takes an extremely ecumenical view of what considerations might count as reasons and thereby threatens to ‘flatten the moral landscape’ by making it seem that there is no deep difference between, for example, pain, and shoelace color. After all, particularists have claimed, either could provide a reason provided a suitable moral context. To avoid this result, some particularists draw a distinction between default and non-default reasons. The present paper argues that all but the most deflationary ways of drawing this (...) distinction are either implausible or else insufficient to help the particularist avoid flattening the moral landscape. The difficulty can be avoided, however, if we reject particularism's extremely ecumenical view of reasons. (shrink)

Building on Deleuze’s theories of the becoming of bodies, and notions of the geographic maturity of the disabled body we formulate an emplaced model of disability wherein bodies, social expectations and built form intersect in embodied experiences in specific environments to increase or decrease the capacity of disabled children to act in those environments. We join a growing effort to generate a more comprehensive model of disability, which moves beyond a binary between the individual and the social. Drawing on in-depth (...) case studies conducted with 13 physically disabled children, we consider the intersections between their primary environments (homes, schools and neighbourhoods) and the multiple subjectivities they embody. Ultimately we make a case about the importance of responsive, situated models of subjectivity for the development of adaptations, and that physical and social adaptations must respond to these children’s complex and varied needs and desires. (shrink)

In this chapter, I argue that we can make sense of moral norms against consensual, adult incest by appealing to the value of familial relationships and the potential for sex to damage them. Viewing sex as unconscionable between family members helps to enable the loving intimacy normally associated with family relationships. Therefore, there is good reason for incest, even when consensual and between adults, to remain taboo. That being said, I argue that there is insufficient legal justification for all consensual, (...) adult incest to be criminalised. I examine four potential arguments in favor of consensual, adult incest being illegal, and conclude that none of them succeeds in justifying a total legal prohibition against it. (shrink)

It is usually taken for granted that romantic relationships will be sexual, but it seems that there is no necessary reason for this, as it is possible for romantic relationships to not include sex. Indeed, sometimes sex is a part of a romantic relationship for only a relatively short period of it. Furthermore, scientific explanations of the link between sex and love don’t seem fully satisfying because they tell us only about the mechanics of sex, rather than its meaning or (...) phenomenology. Therefore, the question of why it is that the archetypal romantic relationship includes sex, calls for philosophical analysis, yet it has been under-explored in philosophy. In this paper, I attempt to remedy this. I argue that sex is important to romantic love because it partly constitutes, builds, and expresses four of the central goods of a romantic relationship: 1) pleasure, 2) union, 3) intimacy, and 4) vulnerability and care. Thus, sex can be, and often is, an important vehicle for romantic love, though it is not essential for it. (shrink)

In Sascha Settegast’s recently published article, “Prostitution and the Good of Sex” in Social Theory and Practice, he argues that prostitution is intrinsically harmful. In this article, I object to his argument, making the following three responses to his account: 1) bad sex is not “detrimental to the good life”; 2) bad sex is not necessarily unvirtuous; 3) sex work is work as well as sex, and so must be evaluated as work in addition to as sex.

Moral particularism, as recently defended, charges that traditional moral theorizing unduly privileges moral principles. Moral generalism defends a prominent place for moral principles. Because moral principles are often asked to play multiple roles, moral particularism aims at multiple targets. We distinguish two leading roles for moral principles, the role of standard and the role of guide. We critically survey some of the leading arguments both for and against principles so conceived.

Many patients experience aspects of treatment and care as dehumanizing because the body is considered separate from the self and its life context. An attempt to transcend viewing persons in dualistic terms is posed by phenomenologists who focus not on “the body” as such but on what it means to be “embodied.” In this paper, we review the relevance of the phenomenology of the body for health care and report the results of comparing Sally Gadow’s phenomenological insights about body-self unity (...) with a qualitative analysis of patients’ accounts of satisfaction with the outcome of hand surgery. We illustrate the ways in which our findings were and were not congruent with Gadow’s conceptualization of embodiment and highlight aspects that are ambiguous. We conclude that the body-self dialectical relationship should be recast as a body-self-society trialectic and discuss the implications of this new conceptualization for clinical practices. (shrink)

Particularism renders the options for a sound moral epistemology few and the prospects dim. One leading approach treats basic knowledge of particular cases as derivable from an a priori moral principle and a posteriori knowledge of the contingent non-moral facts to which the principle applies. Particularists must forgo this approach because it requires principles. Yet a purely a posteriori moral epistemology is also implausible, especially when combined with particularism. Particularists such as Jonathan Dancy are thus led to the view that (...) our basic moral knowledge is a priori knowledge of contingent moral facts. We argue that this epistemology is unsound. While some cases of a priori knowledge of (even deeply) contingent facts may be defensible, they are not sufficient for particularist purposes. Moreover, neither Dancy’s appeal to the distinction between positive and negative dependence nor his discussion of intuitive examples provides sufficient support for this epistemology. (shrink)

Under current UK legislation, only a man can commit rape. This paper argues that this is an unjustified double standard that reinforces problematic gendered stereotypes about male and female sexuality. I first reject three potential justifications for making penile penetration a condition of rape: it is physically impossible for a woman to rape a man; it is a more serious offence to forcibly penetrate someone than to force them to penetrate you; rape is a gendered crime. I argue that, as (...) these justifications fail, a woman having sex with a man without his consent ought to be considered rape. I then explain some further reasons that this matters. I argue that, not only is it unjust, it is also both a cause and a consequence of harmful stereotypes and prejudices about male and female sexuality: men are ‘always up for sex’; women’s sexual purity is more important than men’s; sex is something men do to women. Therefore, I suggest that, if rape law were made gender neutral, these stereotypes would be undermined and this might make some difference to the problematic ways that sexual relations are sometimes viewed between men and women more generally. (shrink)