In this article, I argue in favor of an intersectional account of religious identity to better make sense of how religious subjects can be treated with epistemic injustice. To do this, I posit two perspectives through which to view religious identity: as a social identity and as a worldview. I argue that these perspectives shed light on the unique ways in which religious subjects can be epistemically harmed. From the first perspective, religious subjects can be harmed when their religion is (...) racialized or when their gender and dress are mistakenly thought to be predictive of their beliefs and practices. As an instance of this, I focus on the epistemic harms facing Muslim women who practice veiling. From the worldview perspective, religious subjects can be harmed when we, by contrast, underestimate the force of the connections between religion, race, and gender. Such connections can give rise to intersectionally rich theologies that can in turn be marginalized and denied credibility. To illuminate the worldview perspective, I focus on Christian abolitionist and feminist Sojourner Truth. (shrink)

Stress in health care is affected by moral factors. When people are prevented from doing ‘good’ they may feel that they have not done what they ought to or that they have erred, thus giving rise to a troubled conscience. Empirical studies show that health care personnel sometimes refer to conscience when talking about being in ethically difficult everyday care situations. This study aimed to construct and validate the Stress of Conscience Questionnaire (SCQ), a nine-item instrument for assessing stressful situations (...) and the degree to which they trouble the conscience. The items were based on situations previously documented as causing negative stress for health care workers. Content and face validity were established by expert panels and pilot studies that selected relevant items and modified or excluded ambiguous ones. A convenience sample of 444 health care personnel indicated that the SCQ had acceptable validity and internal consistency (Cronbach’s alpha exceeded 0.83 for the overall scale). Explorative factor analysis identified and labelled two factors: ‘internal demands’ and ‘external demands and restrictions’. The findings suggest that the SCQ is a concise and practical instrument for use in various health care contexts. (shrink)

L'art occupe dans la pensée de Deleuze une place déterminante. De la littérature au cinéma, de la lettre à l'image, Deleuze théorise le domaine de l'art avec des concepts très nouveaux, attrayants et difficiles : corps sans organes, machines désirantes, devenir-animal, rhizome, lignes de fuite... Il s'agit ici d'en exposer le fonctionnement exact en montrant pourquoi l'art, selon Deleuze, devient une machine à explorer les devenirs des sociétés : critique et clinique, il détecte et rend sensibles les forces sociales. Mais (...) l'art produit surtout des effets réels, et non pas simplement imaginaires : l'image n'est donc pas une donnée mentale mais bien une réalité existante. Cet ouvrage se propose de faciliter l'accès à l'œuvre décisive de Deleuze, en restituant ses parcours dans un souci d'extrême clarté. (shrink)

This study explored patients' experiences of participation and non-participation in their health care. A questionnaire-based survey method was used. Content analysis showed that conditions for patient participation occurred when information was provided not by using standard procedures but based on individual needs and accompanied by explanations, when the patient was regarded as an individual, when the patient's knowledge was recognized by staff, and when the patient made decisions based on knowledge and needs, or performed self-care. Thus, to provide conditions for (...) true patient participation, professionals need to recognize each patient's unique knowledge and respect the individual's description of his or her situation rather than just inviting the person to participate in decision making. (shrink)

The history of research in American Indian/Alaska Native communities has been marked by unethical practices, resulting in mistrust and reluctance to participate in research. Harms are not l...

Emerging as an intersectional response to social inequalities perpetuated by the mainstream food movement in the United States, the food justice movement is being used by marginalized communities to address their food needs. This movement relies on an emancipatory discourse, illustrated by what I term intersectional agriculture. In many respects, the mainstream food movement reflects contention between marketization (corporate agriculture) and social protectionist (local food) discourses, while the role of food justice remains somewhat unclear as it relates to the mainstream (...) movement. Each movement attempts to restructure the ways in which food is distributed, consumed, and produced, impacting the social, cultural, political, economic, and environmental dimensions of food. Using the lens of Nancy Fraser’s triple movement framework, I construct an interpretation of food justice as the emancipatory pole of what I term the triple food movement to explore the role of food justice as it relates to the mainstream movement. Specifically, I draw upon the cases of black farmers and queer people in the U.S. creating and (re)creating spaces to address their community food needs and counter systems of domination constructed around race, class, gender, sexuality, agriculture, and food. (shrink)

Think Like an Economist is a fun introduction to the main concepts of economics. It illustrates how the subject has a clear, practical purpose vital to our daily lives and thinking; includes stories of many of the world's greatest economists; and covers the history of economics from the early barter system through the Industrial Revolution to the emergence of globalization.

We study the wisdom of the crowd in three sequential decision‐making tasks: the Balloon Analogue Risk Task (BART), optimal stopping problems, and bandit problems. We consider a behavior‐based approach, using majority decisions to determine crowd behavior and show that this approach performs poorly in the BART and bandit tasks. The key problem is that the crowd becomes progressively more extreme as the decision sequence progresses, because the diversity of opinion that underlies the wisdom of the crowd is lost. We also (...) consider model‐based approaches to each task. This involves inferring cognitive models for each individual based on their observed behavior, and using these models to predict what each individual would do in any possible task situation. We show that this approach performs robustly well for all three tasks and has the additional advantage of being able to generalize to new problems for which there are no behavioral data. We discuss potential applications of the model‐based approach to real‐world sequential decision problems and discuss how our approach contributes to the understanding of collective intelligence. (shrink)

Considerations of the notion of preparedness have come to the fore in the recent pandemic, highlighting a need to be better prepared to deal with sudden, unexpected and unwanted events. However, the concept of preparedness is also important in relation to planned for and desired interventions resulting from healthcare innovations. We describe ethical preparedness as a necessary component for the successful delivery of novel healthcare innovations, and use recent advances in genomic healthcare as an example. We suggest that practitioners and (...) organisations charged with delivering innovative and ambitious healthcare programmes can only succeed if they are able to exhibit the attribute of ethical preparedness. (shrink)

This article explores the themes of trust and ethical conduct in social research, with particular attention to the trust that can develop between the members of a research team as well as between researchers and the researched. The authors draw upon a three-year empirical study of destinations and outcomes for young people excluded from alternative educational provision. They also make reference to a contemporary exposition of Aristotle's writing on friendship in order to explore two sets of relevant distinctions that have (...) a bearing upon our understanding of relationships that emerge in the context of social research projects. These distinctions are between impartiality and selectivity on the one hand, and between universality and particularity on the other. The authors attempt to demonstrate that these distinctions influence the development of trust and the conduct of ethical research, arguing that the latter is not synonymous with compliance to ethical guidelines. (shrink)

This article focuses on the ethical implications of so-called ‘collateral damage’. It develops a moral typology of collateral harm to innocents, which occurs as a side effect of military or quasi-military action. Distinguishing between accidental and incidental collateral damage, it introduces four categories of such damage: negligent, oblivious, knowing and reckless collateral damage. Objecting mainstream versions of the doctrine of double effect, the article argues that in order for any collateral damage to be morally permissible, violent agents must comply with (...) high standards of care. In order for incidental harm to be permissible, an agent must take pains to avoid such harm even at higher cost to him- or herself. It is argued that accidentally but negligently caused collateral damage may be just as difficult to excuse as incidental harm. Only if high precautionary standards of care are met, can unintended harm to innocents – incidental or accidental – be permissible. In practice, such a strong commitment to avoiding harm to civilians may well lead us to question more generally and rethink more radically how violent conflicts ought to be fought, how military violence ought to be used and whether there are better ways of achieving those aims that we think are legitimate than those we are currently using. (shrink)

The feminist philosopher and social scientist shows how "gendering" has affected the social and natural sciences as she reconciles the long-standing dichotomy between the quantitative and qualitative methods and demonstrates the tandem use of both experimental and intuitive approaches.

A fallibilist theory of knowledge is employed to make sense of the idea that agents know what they are doing 'without observation' (as on Anscombe's theory of practical knowledge).

Humanism and radical behaviorism are two of today's most anxiety-provoking systems of thought. While they have challenged some of society's most comforting notions, each has long been viewed as opposed to the other's practice of psychology. In this adversarial climate of contemporary psychology, Bobby Newman's compelling assessment in The Reluctant Alliance effectively tears down many of the ideological walls separating these two powerful schools of thought. He carefully researches the positions of both camps to dispel the myths that behaviorists are (...) "manipulators" and humanistic psychologists are "armchair philosophers". After examining both systems, Newman outlines their shared philosophical and historical roots and explores such questions as: How should psychotherapy be conducted? How is moral behavior created and maintained? Is behaviorism inherently unethical? What forms of education are most effective at imparting information and improving self-concepts? As Newman points out, "It is my intention to demonstrate that the differences between the two systems are not as great as they are made to seem. More importantly, I will suggest that each system contains flaws that can be corrected by combining elements of the other". After reading The Reluctant Alliance humanists will come to appreciate that behaviorism is not destructive determinism, and behaviorists will learn that much of what they hold to be true is a natural outgrowth of humanistic thought. (shrink)

WINNER BEST SOCIAL PHILOSOPHY BOOK IN 2021 / NASSP BOOK AWARD 2022 -/- Together we can often achieve things that are impossible to do on our own. We can prevent something bad from happening or we can produce something good, even if none of us could do it by herself. But when are we morally required to do something of moral importance together with others? This book develops an original theory of collective moral obligations. These are obligations that individual moral (...) agents hold jointly, but not as unified collective agents. To think of some of our obligations as joint or collective is the best way of making sense of our intuitions regarding collective moral action problems. Where we have reason to believe that our efforts are most efficient as part of a collective endeavor we may incur collective obligations together with others who are similarly placed as long as we are able to establish compossible individual contributory strategies towards that goal. The book concludes with a discussion of “massively shared obligations” to large-scale moral problems such as global poverty. (shrink)

In their Noli me tangere images from the Northern Renaissance, Albrecht Dürer and Hans Holbein the Younger depict the encounter between Mary Magdalene and the risen Christ. They provide us images of the holy in humanity, and the human in the holy, in all their dimensions.

In their Noli me tangere images from the Northern Renaissance, Albrecht Dürer and Hans Holbein the Younger depict the encounter between Mary Magdalene and the risen Christ. They provide us images of the holy in humanity, and the human in the holy, in all their dimensions.

Two experiments were run to demonstrate the presence of a partial reinforcement extinction effect (PREE) and a partial punishment effect (PPE) 4 weeks after training in a 1-trial/day procedure. In the PREE paradigm, two groups of animals were trained to run a straight alley for food reward; one group was rewarded on every trial (CRF), whereas the other was rewarded on only 50% of the trials (PRF). In the test phase, extinction, no reward was present on any trial. Four weeks (...) after the end of acquisition, and subsequent to 7 days of CRF retraining, PRF animals showed greater resistance to extinction than did their CRF controls. The PPE paradigm resembled the PREE paradigm in all aspects, except that mild electric foot shock, together with the food reward, was used instead of nonreward on 50% of the acquisition trials. In the test phase, all animals were shocked and given a food reward on every trial. Four weeks after the end of acquisition and retraining, the animals with previous experience of shock in acquisition showed greater resistance to punishment than did their controls. (shrink)

Women’s fertility is the focus of most demographic analyses, for in most mammals, and in many preindustrial societies, variance in male fertility, while an interesting biological phenomenon, is irrelevant. Yet in monogamous societies, the reproductive ecology of men, as well as that of women, is important is creating reproductive patterns. In nineteenth-century Sweden, the focus of this study, male reproductive ecology responded to resource conditions: richer men had more children than poorer men. Men’s fertility also interacted with local and historical (...) factors in complex ways to have significant impact on population growth. As a result, “the” demographic transition was local, and locally reversible, in Sweden. Results cannot be simply translated from nineteenth-century studies to current attempts to promote fertility decline, because today, male and female resource-fertility curves differ in shape, not only in magnitude. When we translate studies of fertility decline, it is important to study individual fertility and to discern whether, in any particular case, male and female patterns are similar. (shrink)

Together we can achieve things that we could never do on our own. In fact, there are sheer endless opportunities for producing morally desirable outcomes together with others. Unsurprisingly, scholars have been finding the idea of collective moral obligations intriguing. Yet, there is little agreement among scholars on the nature of such obligations and on the extent to which their existence might force us to adjust existing theories of moral obligation. What interests me in this paper is the perspective of (...) the moral deliberating agent who faces a collective action problem, i.e. the type of reasoning she employs when deciding how to act. I hope to show that agents have collective obligations precisely when they are required to employ ‘we-reasoning’, a type of reasoning that differs from I-mode, best response reasoning, as I shall explain below. More precisely, two (or more) individual agents have a collective moral obligation to do x if x is an option for action that is only collectively available (more on that later) and each has sufficient reason to rank x highest out of the options available to them. (shrink)

The standard view of ignorance is that it consists in the mere lack of knowledge or true belief. Duncan Pritchard has recently argued, against the standard view, that ignorance is the lack of knowledge/true belief that is due to an improper inquiry. I shall call, Pritchard’s alternative account the Normative Account. The purpose of this article is to strengthen the Normative Account by providing an independent vargument supporting it.

A personal reflection upon a career in medical ethics leads to four conclusions on what makes for 'good medical ethics'. Good medical ethics is practical in approach, philosophically well grounded, cross disciplinary, and while it might not be a necessary feature, the experience of the author suggests that it is the work of 'good people'.

What is it that makes us as citizens liable for the actions – including the wrongdoings – of our state? Answering this question is part of the larger debate on the nature of complicity and collective action. When are we connected to joint endeavours and collective outcomes in a way that makes us (on some level) responsible for them? -/- Of particular interest within this debate is the normative relationship of citizens to their state. For instance, when states pay reparations (...) for past crimes the costs are – one way or another – borne by their citizens. In Responsible Citizens, Irresponsible States (OUP 2021), Avia Pasternak examines with admirable clarity and circumspection if states are justified in imposing the cost of their past wrongdoings on all of their citizens, including those who played no obvious part in those crimes. (shrink)

Local opposition to infrastructure projects implementing renewable energy (RE) such as wind farms is often strong even if state-wide support for RE is strikingly high. The slogan “Not In My BackYard” (NIMBY) has become synonymous for this kind of protest. This paper revisits the question of what is wrong with NIMBYs about RE projects and how to best address them. I will argue that local opponents to wind farm (and other RE) developments do not necessarily fail to contribute their fair (...) share to producing a desirable public good (clean energy). In fact, with landscape concerns being at the heart of much protest, the question of fair burden distribution becomes sidelined: landscape impacts cannot be distributed nor compensated for. Protests may be attempts to express a true conflict of (incommensurable) values. Understanding them as such will help us better address NIMBY concerns and overcome such opposition through ensuring procedural justice. (shrink)

A common exhortation by conservationists suggests that we can solve ecological problems by returning to the attitudes of traditional societies: reverence for resources, and willingness to assume short-term individual costs for long-term, group-beneficial sustainable management. This paper uses the 186-society Standard Cross-Cultural Sample to examine resource attitudes and practices. Two main findings emerge: (1) resource practices are ecologically driven and do not appear to correlate with attitude (including sacred prohibition) and (2) the low ecological impact of many traditional societies results (...) not from conscious conservation efforts, but from various combinations of low population density, inefficient extraction technology, and lack of profitable markets for extracted resources. (shrink)

Behavioral ecology, based in the theory of natural selection, predicts that certain behaviors are likely to differ consistently between the sexes in humans as well as other species: aggression, resource striving, information content of sexual signalling. These differences, though of course open to modification by cultural practice, arise because male and female humans, like males and females of other mammal species, typically optimize their reproductive lifetimes through different behaviors: males specializing in mating effort (which has a high fixed cost, and (...) is not offspring-specific), and females in parental effort (which has more linear reproductive returns, and is offspring-specific). The resulting patterns are reviewed. (shrink)

Une morale pour les mortels est une etude d'ensemble de l'ethique de Platon et d'Aristote, a partir de la problematique philosophique qui lui donne corps: la mortalite de l'etre humain, source de ses desirs et de leur perpetuelle insatisfaction. Par contraste avec une morale du devoir, on decouvre ici une morale qui s'exprime par un il faut, poussant vers une fin qui puisse repondre au manque et au besoin qui marquent la condition humaine. A partir de cette problematique sont repris (...) et eclaires tous les concepts et theses classiques de l'ethique ancienne: la question de la mesure et de l'harmonie, la vertu dans son unite et sa pluralite, le bonheur, le bien, le plaisir, l'amitie, l'amour de soi, la volonte et les autres desirs, l'intention, l'action, et surtout la verite du paradoxe nul n'est mechant de plein gre, dont sont exposees la resistance face aux critiques d'Aristote et les consequences dans le domaine penal. L'ensemble met en valeur la specificite de l'etre humain decelee par les Anciens: qu'il soit un etre tout a la fois desirant et pensant. (shrink)

Humans are prone to producing morally suboptimal and even disastrous outcomes out of ignorance. Ignorance is generally thought to excuse agents from wrongdoing, but little attention has been paid to group-based ignorance as the reason for some of our collective failings. I distinguish between different types of first-order and higher order group-based ignorance and examine how these can variously lead to problematic inaction. I will make two suggestions regarding our epistemic obligations vis-a-vis collective (in)action problems: (1) that our epistemic obligations (...) concern not just our own knowledge and beliefs but those of others, too and (2) that our epistemic obligations can be held collectively where the epistemic tasks cannot be performed by individuals acting in isolation, for example, when we are required to produce joint epistemic goods. (shrink)

The structuralist approach represents the relation between a model and physical system as a relation between two mathematical structures. However, since a physical system is _prima facie_ _not_ a mathematical structure, the structuralist approach seemingly fails to represent the fact that science is about concrete, physical reality. In this paper, I take up this _problem of lost reality_ and suggest how it may be solved in a purely structuralist fashion. I start by briefly introducing both the structuralist approach and the (...) problem of lost reality and discussing the various (non-structuralist) solutions that have been proposed in the literature. Following this, I decompose the problem into the _ontological mismatch_ and _specification_ problems. In response to the former, I present a _metascientific dissolution argument_, according to which the difference in kind between mathematical structures and physical systems poses no deep obstacle to the structuralist approach, and consider some upshots of this argument for our views on representation. By way of conclusion, I argue that the metascientific dissolution argument paves the way for a solution to the specification problem as well. (shrink)

Three periods in the development of Whitehead's thought are generally recognized : ()-: The period of the writing of Universal Algebra, ...

The project of integrated HPS has occupied philosophers of science in one form or another since at least the 1960s. Yet, despite this substantial interest in bringing together philosophical and historical reflections on the nature of science, history of science and formal philosophy of science remain as divided as ever. In this paper, I will argue that the continuing separation between historical and formal philosophy of science is ill-founded. I will argue for this in both abstract and concrete terms. At (...) the abstract level, I reconstruct two possible arguments for the incompatibility of historical and formal philosophy of science and argue that they are both wanting. At the concrete level, I discuss how historical and formal philosophy of science have been brought together in practice, namely: in the form of a largely forgotten research tradition that I will refer to here as the study of formalized macro-units. After a brief exposition, I argue that this research tradition has been unduly overlooked by historically minded philosophers of science. Bringing together these observations, I argue that the divide between historical and formal philosophy of science is not grounded in any substantive arguments, but can be primarily attributed to disciplinary happenstance. (shrink)