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Self-tracking-technologies can serve as a prominent example of how digital technologies put to test established practices, institutions, and structures of medicine and healthcare. While proponents emphasize the potentials, e.g., for individualized healthcare and new research data, opponents stress the risk that these technologies will reinforce gender-related inequalities. -/- While this has been made clear from—often intersectional—feminist perspectives since the introduction of such technologies, we aim to provide a queer-feminist perspective on self-tracking applications in healthcare by analyzing three concrete cases. In (...) this way, we want to show why such a perspective is helpful in assessing self-tracking technologies and how such a perspective might contribute to a queering of healthcare. -/- After a short introduction to self-tracking in healthcare and the corresponding risks of reproducing gender-related inequalities, we introduce queer bioethics as a methodology to examine structural discrimination and marginalization in bioethical research. We apply this framework in the analysis of three exemplary self-tracking applications from the areas of nutrition/fitness, reproductive health, and mental health. In the subsequent discussion of these results against the backdrop of already existing queer-sensitive technologies, we identify an equal access, a subversive design, an inclusive database, and a diversity-sensitive and discriminatory-critical definition of purposes as well as individualized usage possibilities as first possible starting points for a queering of self-tracking applications. Finally, we draw conclusions, how such a critical perspective on self-tracking applications might also contribute to a queering of the healthcare system at a structural level. (shrink)

Universal Basic Income (UBI) has been proposed as a potential way in which welfare states could be made more responsive to the ever-shifting evolutionary challenges of institutional adaptation in a dynamic environment. It has been proposed as a tool of “real freedom” (Van Parijs) and as a tool of making the welfare state more efficient. (Friedman) From the point of view of complexity theory and evolutionary economics, I argue that only a welfare state model that is “polycentrically” (Polanyi, Hayek) organized (...) as an evolving network of distributed decision-making can respond to the challenges of complexity in an adaptively efficient manner. UBI has the theoretical possibility to facilitate flexible, bottom-up innovation, since a) it embodies the “rule of law” principles of generality, nondiscrimination, simplicity, and transparency, and b) it grants people widespread freedom to experiment, innovate, and deviate from established practices and norms; but whether it can be made to work as intended depends on a number of variables in its design. I situate my research in the contemporary UBI debate around automation and technological development, which I interpret creatively through the lens of contemporary evolutionary political economy. I advance a syncretic model of institutional design based upon the shared insights of the Santa Fe, Neo-Hayekian, and Neo-Schumpeterian schools of evolutionary economics that, following Adam Thierer and Michael Munger, I call the framework of Permissionless Innovation (PI). Under the PI framework, which is a development of the tradition of evolutionary liberalism (Hume, Smith, Mandeville, Mill, Hayek, Polanyi, Schumpeter, Hodgson), individuals are granted the default right to innovate without having to ask for permission, and the right to basic income, which they can use to support their right to innovate, mutate, and experiment. This framework is a liberal framework to the extent it relies on widespread human freedom as a means of fostering innovation and social learning. And it is an evolutionary framework to the extent that it seeks to facilitate evolutionary socioeconomic processes for the sake of social progress and welfare advancement. I proceed to show, through an analysis of how innovation operates in both the economy and the cultural domain, that UBI can be used as an important cornerstone of an evolutionary liberal model of “ecostructural” governance that treats the socioeconomic order as an ecological garden of spontaneous growths, adaptations, and innovations. I call this the Permissionless Innovation Universal Basic Income (PIUBI) framework. In it, the right to innovate, deviate, and mutate is upheld as the “gold standard” of institutional design whereby individuals are granted widespread freedoms combined with the provision of UBI and other innovation-fostering (carefully bound) services and regulations. In the coming decades, UBI may even enable poor people to take better advantage of Human Enhancement Technologies (HETs) and other experimental innovations. Such a framework is compatible with a fast pace of evolutionary development, but the regulatory model accompanying such a framework must be capable of responding to evolutionary lock-ins, maladaptive innovations, self-destructive behaviour on the part of UBI recipients, and the management of catastrophic and existential risks. In the end, I will have shown that the PIUBI framework can be justified as a plausible default institutional mechanism for responding to radical uncertainty, but it needs to be experimentally adapted to changing circumstances with the help of various situation-specific, polycentric, multi-level, approaches. (shrink)

The complexity approach to political economy suggests that radical uncertainty is a necessary feature of a complex and evolving socioeconomic landscape. Radical uncertainty raises various adaptive challenges that are likely to escalate in the coming decades under the “Fourth Industrial Revolution.” It jeopardizes the wellbeing of ordinary citizens, whose welfare prospects, job opportunities, and income stream are rendered insecure. It also renders precarious the robust implementation of universal human rights, including the right to social security. In fact, it will be (...) argued that human rights cannot be institutionally secured unless they are implemented in a “complexity aware” way that takes account of the uncertainty of the socioeconomic order. In particular, in order to better protect the dignity of rights holders, and to allow them to survive and thrive in the face of radical uncertainty, governments ought to explore various institutional alternatives to existing schemes. It will be suggested that most existing conditional welfare policies systematically fall short of complexity-aware institutional implementation to the extent that they rely on unreasonable assumptions regarding the availability of salient technocratic control over the complex socioeconomic order. Some economists and philosophers have suggested that UBI (Universal Basic Income) might be a viable way to implement the right to social security today. I propose that some of UBI’s most ethically and economically controversial features, such as unconditionality and universality, appear relatively appealing in light of the complexity perspective. In the absence of better alternatives, UBI might even be a requirement of a robust implementation of the human right to social security – a right that welfare states are already committed to on the level of ideal theory but predictably fail to respect in practice due to policy incoherence. However, open questions remain about whether UBI can be transformed from an ideal model into a pragmatic policy. (shrink)

In his influential 1949 essay, The Intellectuals and Socialism, F.A. Hayek prophesied that the “revival of liberalism” must coincide with the resurgence of “the courage to be Utopian.” Today, at a time when liberalism is under attack from multiple fronts, we need courage more than ever. Indeed, the rediscovery of the Utopian potential of liberalism coincides with going back to its roots. My paper shows that liberalism, especially in its so-called “epistemic” or "evolutionary" branch whose notable theorists include Adam Smith, (...) J.S. Mill, Herbert Spencer, and F.A. Hayek, provides a framework for “real Utopian” theory and practice. However, I argue that evolutionary liberalism should be enriched with the insights of contemporary evolutionary theory and complexity theory to properly account for the downsides of social evolution and to overcome the understandable charge of social Darwinism. Only then can it robustly realise its emancipatory aspirations and real Utopian promise. (shrink)

Classical liberals have a long and convoluted history with the welfare state. Welfare policy has engaged liberals ever since the debates round poor relief, land ownership, and distributive justice in authors like John Locke, Thomas Paine, Herbert Spencer, and Henry George. However, the majority of the welfare state debate, from David Hume and Adam Smith to Milton Friedman and Richard Epstein, has been conducted primarily on the basis of rule-consequentialist reasoning, weighing the expected (long-term) costs and benefits of different institutional (...) rules. Classical liberals tend to be primarily concerned with welfare in the “happiness of individuals” sense and only secondarily with welfare in the “government handout” sense. This necessitates an investigation into the expected benefits and costs of various institutional rules and social policies. As a result, any disagreements about the best institutional pathway forward must be settled through comparative institutional analysis. Today, it seems to me that the classical liberal perspective must choose between two alternative pathways, each of which has its pros and cons, and each of which seems compatible with the abstract and general rules of the market society: 1) The Minimally Redistributive State based on a classical liberal constitution supported by robust market institutions and a civil society mosaic of polycentric mutual aid networks; or 2) The Welfare State of Law which, in addition to all of the above, adds a few carefully rule-bound and market-conforming redistributive mechanisms, the most important of which is the robust guarantee of something like a conditional minimum income scheme or an unconditional UBI/NIT scheme. In addition, the 3) “Third Way” models of the Social Market Economy and the Free Market Welfare State are also sometimes included as a third option. (shrink)

Zusammenfassung In der öffentlichen Debatte über die Corona-Warn-App kann der Solidaritätsbegriff als wichtiger, aber inhaltlich umstrittener normativer Bezugspunkt gelten. So stehen hier unterschiedliche Solidaritätsrekurse mit heterogenen Voraussetzungen, normativen Implikationen und praktischen Konsequenzen nebeneinander, die einer medizinethischen Untersuchung bedürfen. Vor diesem Hintergrund ist es Ziel des Beitrags, _erstens_ die Bandbreite der Verwendungsweisen des Solidaritätsbegriffs in der öffentlichen Debatte zur Corona-Warn-App anschaulich zu machen sowie _zweitens_ die Voraussetzungen und normativen Implikationen dieser Verwendungsweisen herauszuarbeiten und einer ethischen Bewertung zu unterziehen. Dazu stelle ich (...) nach einer kurzen Einführung in die Corona-Warn-App und einer Vergegenwärtigung der Grundzüge des Solidaritätskonzepts vier Beispiele aus der öffentlichen Debatte zur Corona-Warn-App dar, die mit Blick auf die zugrundeliegende Identifikation, die Solidaritätsgruppe, den solidarischen Beitrag sowie das normative Ziel erhebliche Unterschiede aufweisen. Sie unterstreichen die Notwendigkeit weiterführender Maßstäbe, um ihre Legitimität zu bewerten. Dazu greife ich auf vier normative Kriterien einer kontextsensitiven, moralisch gehaltvollen Solidaritätskonzeption zurück (Solidaritätsoffenheit, gestaltbare Inklusivität, Angemessenheit des solidarischen Beitrags, normative Abhängigkeit) und evaluiere auf dieser Grundlage die vorgestellten Solidaritätsrekurse ethisch. Für alle dargestellten Solidaritätsrekurse lassen sich in der Folge kritische Rückfragen formulieren. Dabei werden einerseits die Potenziale und Limitationen von Solidaritätsrekursen in öffentlichen Debatten deutlich. Andererseits werden Schlussfolgerungen möglich, wann eine Tracing-App tatsächlich als solidarische Technologie zur Pandemiebekämpfung verstanden werden kann. (shrink)

The Finnish experiment of 2017–18 is a crucial test case. It provides one of the most robust experimental tests of a universal basic income (UBI) in the context of an advanced industrialised society. And it is a real milestone, since it represents a nonutopian approach to UBI that can be palatable to middle class voters. But its partial success is also a partial failure. Although it is too early to render judgement, the Finnish case shows that there are many obstacles (...) for the successful implementation of theoretical models. Experiments often fall short of the ideal experimental conditions. This speaks against taking too optimistic a view on the next steps. (shrink)

Despite the growing interest in perfectionism and its many facets, there is a lack of research on this phenomenon in the context of leadership. Attending to this deficit, the present study is the first to investigate the relationship between the three facets of perfectionism and three types of self-rated leadership behavior. In Study 1, leaders’ perfectionism and its association to their organizational, goal-oriented leadership behavior—self-rated as transactional and transformational leadership—is explored. In Study 2, the relationship of leaders’ perfectionism to their (...) servant leadership as a people-centered leadership behavior is investigated. In line with the perfectionism social disconnection model, we assume other-oriented and socially prescribed perfectionism to be positively related to management by exception and negatively related to transformational and servant leadership, whereas the opposite pattern is primarily predicted for self-oriented perfectionism. Our findings in Study 1 reveal a negative relationship between leaders’ self-oriented perfectionism as well as positive relationships to their other-oriented and socially prescribed perfectionism in management by exception, while no substantial correlations with transformational leadership have emerged. In Study 2, a negative association between other-oriented perfectionism and the forgiveness dimension of servant leadership is revealed, indicating a possible barrier to building interpersonal relationships of acceptance and trust. Additionally, self-oriented perfectionism has been proven to be a rather favorable trait in servant leadership. (shrink)

Abstract2 Enoch 58–59 provides an esoteric and somewhat eccentric delineation of attitudes toward the mistreatment of animals within some sect of Egyptian Judaism, in all probability. Three attitudes, having to do with the mistreatment of animals in failing to feed them properly, the wrongful binding of animals for sacrifice, and possible secret sexual exploitation of animals, are delineated along with warnings regarding the effects of such treatment on the human soul at the great judgment. This linking of how humans treat (...) animals with how humans will be judged in “the great age” is unique in the literature of this period and demonstrates a deep concern for animal welfare that has been largely dormant in many facets of religion until more recent times. (shrink)

Peirce conceived of methodology, or methodeutic, as he preferred to call it, as one of the three major parts of logic taken broadly--the other two being the theory of signs and formal logic. Unlike these two, however, his theory of methodology remained mostly programmatic, and there is little more than fragmentary suggestions about it scattered through his writings. But by gathering them together and pursuing their insights, it is possible to indicate how he might have divided and developed it: 1) (...) The nature of scientific discourse and how it differs from non-scientific. 2) The logic of inquiry, both heuristic and systematic, according to the modes of argument as deductive, inductive, or abductive (i.e. hypothesis) or a combination or all three. 3) The assurance of science considered in the factors that thwart or promote inquiry. (shrink)

Why humanism, still/again? The very same question was asked – not for the first time, nor for the last – by Sartre, in a rhetorical mood, in his 1946 landmark treatise, L’existentialisme est un humanisme, a work which propounded many of the topics and doctrines that were to become the core of the new French existentialist movement in philosophy and literature. In differentiating “his” philosophy from the other humanist traditions of the time – from those allied with it, like Marxism, (...) to those hostile to it, like Christianity – he chose to define “existentialist” humanism as radically distinct from “essentialist” or “classical” humanism (basically everything pre-Sartre or pre-Existentialism). Humanism he defined as “une theorie qui prend l’homme comme fin et comme valeur supérieure." In his reading of history, this pre-existentialist humanism of his forebears, as represented by Enlightenment’s offspring, unduly emphasized such things as “human nature”, “human rights” (god-given or natural) and social law-likeness – all essentialist, anti-individualistic theories of the human condition. Existentialism wanted to strip away the last vestiges of any essentialist salvaging of the absoluteness of Man’s condition: “l’homme est libre, l’homme est liberté”; “Nous sommes seuls, sans excuses … l’homme est condamné à être libre." Instead of history or the social condition being the sculptor of man, it is man himself who is the author of his own destiny and of the course of history. This open up possibilities of progress but also temptations of hubris and disaster. (shrink)

Tämä artikkeli esittelee utilitaristisen valistusliberalismin käsityksen sananvapaudesta. Sen perusväite on, että tiedonhaluinen, kehittyvä ja demokraattinen yhteiskunta hyötyy pitkällä tähtäimellä enemmän laajan sananvapauden sallimisesta kuin sen maltillisestakin rajoittamisesta. Tämän näkökulman mukaan haitallisen puheen – kuten vihapuheen ja muun loukkaavan puheen – tukahduttaminen on epätoivottavaa mutta tilannekohtaisesti hyötylaskelmien mukaan perusteltavissa, jos laajan sananvapauden pitkän tähtäimen hyödyt on otettu riittävästi huomioon. Ongelma onkin siinä, että näitä pitkän tähtäimen hyötyjä ei yleensä ole otettu riittävästi huomioon. Sananvapauden haitat ovat kiistattomia, joten sananvapauden uskottavan puolustuksen tulee (...) lähteä tämän todellisuuden hyväksymisestä. Sen tulee tarjota uskottava teoreettinen vaihtoehto houkutteleville valtiollisille ratkaisuille, kuten kohdennetulle vihapuhelainsäädännölle. Väitän, että radikaalin valistusliberalismin esittämä laajan sananvapauden malli tarjoaa tällaisen vaihtoehdon. (shrink)

Much research has been done on the economic effects of self-employment, environmental conditions for entrepreneurial success, as well as attributes if the person him-/herself fits to this career path. To successfully run a business, however, is contingent on the health of the entrepreneur. In particular, small business owners (being solo self-employed without personnel) face financial uncertainties, a high workload, long working hours, and are often unable to call in sick. This study aimed at exploring the working situation considering resources (e.g., (...) autonomy), strain (e.g., dependency on contracts with clients) and health and career outcomes of small business owners. This study used a qualitative approach to comprehensively mirror the working situation. Participants who were 29 small business owners from Germany gave permission for recording expert interviews in which they reported, for example, on health complaints, recovery opportunities, obstacles and resources while running their businesses. The interviews emphasize the meaning of active actions and own responsibility for creating working conditions and enabling autonomy. Small business owners yet have to be able to use the autonomy. Besides personal preferences regarding the career path as being pulled into self-employment and not pushed by situational circumstances also marketability and flexibility played a role and explained health and career issues. Our findings underline that the social network is of utmost importance to small business owners and that social support – even or despite of being solo self-employed – is a key to sustaining health and satisfaction. As voluntariness played an essential role for selecting this specific career path those being pulled into self-employment as no other jobs are available should receive particular support through career counseling. One shortcoming of prior research is that the concrete working situation of small business owners and its impact on health and career has not adequately been taken into account. Based on work-related stress models we developed a frame model specific for the situation of small business owners which allows concrete hypotheses for further quantitative research. (shrink)

The satisfiability problem for the two-variable fragment of first-order logic is investigated over finite and infinite linearly ordered, respectively wellordered domains, as well as over finite and infinite domains in which one or several designated binary predicates are interpreted as arbitrary wellfounded relations. It is shown that FO 2 over ordered, respectively wellordered, domains or in the presence of one well-founded relation, is decidable for satisfiability as well as for finite satisfiability. Actually the complexity of these decision problems is essentially (...) the same as for plain unconstrained FO 2 , namely non-deterministic exponential time. In contrast FO 2 becomes undecidable for satisfiability and for finite satisfiability, if a sufficiently large number of predicates are required to be interpreted as orderings, wellorderings, or as arbitrary wellfounded relations. This undecidability result also entails the undecidability of the natural common extension of FO 2 and computation tree logic CTL. (shrink)

We study the expressive power in the finite of the logic Fixed-Point+Counting, the extension of first-order logic which is obtained through adding both the fixed-point constructor and the ability to count. To this end an isomorphism preserving (`generic') model of computation is introduced whose PTime restriction exactly corresponds to this level of expressive power, while its PSpace restriction corresponds to While+Counting. From this model we obtain a normal form which shows a rather clear separation of the relational vs. the arithmetical (...) side of the algorithms involved. In parallel, we study the relations of Fixed-Point+Counting with the infinitary logics L r ∞ω (∃ ≥ m ) m∈ω and the corresponding pebble games. The main result, however, involves the concept of an arithmetical invariant. By this we mean a functor taking every finite relational structure to an expansion of (an initial segment of) the standard arithmetical structure. In particular its values are linearly ordered structures. We establish the existence of a family of arithmetical invariants (J r ) r≥ 1 with the following properties: $\bullet$ The invariants themselves can be evaluated in polynomial time. $\bullet$ A class of finite relational structures is definable in Fixed-Point+Counting if and only if membership can be decided in polynomial time on the basis of the values of one of the invariants. $\bullet$ The invariant J r classifies all finite relational structures exactly up to equivalence with respect to the logic L r ∞ω (∃ ≥ m ) m∈ω . We also give a characterization of Fixed-Point+Counting in terms of sequences of formulae in the L r ωω (∃ ≥ m ) m∈ω : It corresponds exactly to the polynomial time computable families (φ n ) n∈ω in these logics. Towards a positive assessment of the expressive power of Fixed-Point+Counting, it is shown that the natural extension of fixed-point logic by Lindström quantifiers, which capture all the PTime computable properties of cardinalities of definable predicates, is strictly weaker than what we get here. This implies in particular that every extension of fixed-point logic by means of monadic Lindstrom quantifiers, which stays within PTime, must be strictly contained in Fixed-Point+Counting. (shrink)

Hillel Steiner’s applied theory of territorial rights is part of his broader left-libertarian theory of rights. Steiner believes that all individuals have the libertarian right to self-ownership and to an equal share of the value of (global) natural resources. He thus views territorial rights as being ultimately reducible to the lower-level rights of free and equal individuals. This view challenges most accounts of nationalism (and territorial collectivism) as well as the normative theories of state sovereignty based on them. It thus (...) offers new perspectives on such issues as secession, immigration, and global justice. This article showcases how these ideas generate normative guidelines for solving territorial disputes. Among his concrete institutional proposals, relevant for the contemporary debate, is a globally distributed universal basic income (UBI) funded by the global taxation of natural resources. (shrink)

There are properties of finite structures that are expressible with the use of Hilbert's ε-operator in a manner that does not depend on the actual interpretation for ε-terms, but not expressible in plain first-order. This observation strengthens a corresponding result of Gurevich, concerning the invariant use of an auxiliary ordering in first-order logic over finite structures. The present result also implies that certain non-deterministic choice constructs, which have been considered in database theory, properly enhance the expressive power of first-order logic (...) even as far as deterministic queries are concerned, thereby answering a question raised by Abiteboul and Vianu. (shrink)