In the labour-history of the US, the systematised management of workers is widely understood as emerging in the decades after the Civil War, as industrial production and technological innovation changed the pace, nature and organisation of work. Though modern management is seen as predating the contributions of Frederick Taylor, the technique of so-called 'scientific management' is emphasised as the particularly crucial managerial innovation to emerge from the US, prefiguring and setting the stage for Fordism. This article argues that the management (...) of labour in the US has roots in the particularities of a society which racialised its labour-systems – slave and free – and thus made 'racial knowledge' central to managerial knowledge. Rather than transcending the limits of racial knowledge, the authors argue that scientific management relied on experts to know and develop 'the races' not only for the purpose of accumulating capital but also for the organisation of modern production through the first decades of the twentieth century. Such 'knowledge' became central to the export of managerial and engineering knowledge from the US to the world. (shrink)

In Epistemic injustice, Miranda Fricker makes a tremendous contribution to theorizing the intersection of social epistemology with theories of justice. Theories of justice often take as their object of assessment either interpersonal transactions (specific exchanges between persons) or particular institutions. They may also take a more comprehensive perspective in assessing systems of institutions. This systemic perspective may enable control of the cumulative effects of millions of individual transactions that cannot be controlled at the individual or institutional levels. This is true (...) not only with respect to the overall distribution of such goods as income and wealth, but also with respect to the goods of testimonial and hermeneutical justice. Cognitive biases that may be difficult for even epistemically virtuous individuals to correct on their own may be more susceptible to correction if we focus on the principles that should govern our systems of testimonial gathering and assessment. Hence, while Fricker’s focus on individual epistemic virtue is important, we also need to consider what epistemic justice as a virtue of social systems would require. My paper will indicate some directions forward on this front, focusing on the need for integration of diverse institutions and persons engaged in inquiry. (shrink)

I. Causal Thesis: Dispositions have a causal basis. II. Distinctness Thesis: Dispositions are distinct from their causal basis. III. Impotence Thesis: Dispositions are not causally active.

Th is paper investigates the epistemic powers of democratic institutions through an assessment of three epistemic models of democracy : the Condorcet Jury Th eorem, the Diversity Trumps Ability Th eorem, and Dewey's experimentalist model. Dewey's model is superior to the others in its ability to model the epistemic functions of three constitutive features of democracy : the epistemic diversity of participants, the interaction of voting with discussion, and feedback mechanisms such as periodic elections and protests. It views democracy as (...) an institution for pooling widely distributed information about problems and policies of public interest by engaging the participation of epistemically diverse knowers. Democratic norms of free discourse, dissent, feedback, and accountability function to ensure collective, experimentallybased learning from the diverse experiences of diff erent knowers. I illustrate these points with a case study of community forestry groups in South Asia, whose epistemic powers have been hobbled by their suppression of women's participation. (shrink)

In this paper, I argue for a new way of characterizing ontological emergence. I appeal to recent discussions in meta-ontology regarding fundamentality and dependence, and show how emergence can be simply and straightforwardly characterized using these notions. I then argue that many of the standard problems for emergence do not apply to this account: given a clearly specified meta-ontological background, emergence becomes much easier to explicate. If my arguments are successful, they show both a helpful way of thinking about emergence (...) and the potential utility of discussions in meta-ontology when applied to first-order metaphysics. (shrink)

Although debates continue, studies of cognition in infancy suggest that knowledge begins to emerge early in life and constitutes part of humans' innate endowment. Early-developing knowledge appears to be both domain-specific and task-specific, it appears to capture fundamental constraints on ecologically important classes of entities in the child's environment, and it appears to remain central to the commonsense knowledge systems of adults.

Much contemporary egalitarian theorizing is broadly divided between luck egalitarians, such as G. A. Cohen, Richard Arneson, and John Roemer, and relational egalitarians, such as John Rawls, Samuel Scheffler, Josh Cohen, and me. The two camps disagree about how to conceive of equality: as an equal distribution of non-relational goods among individuals, or as a kind of social relation between persons - an equality of authority, status, or standing.This disagreement generates a second, about when unequal distributions of non-relational goods are (...) unjust. Luck egalitarians claim that inequality is unjust when it is accidental: when it is caused by morally arbitrary factors such as circumstances of birth. Relational egalitarians claim that inequality is unjust when it disadvantages people: when it reflects, embodies, or causes inequality of authority, status, or standing. (shrink)

"The terms do not have to be spelled out, because they have been set not by a meeting of minds of the parties, but by a default baseline defined by corporate, property, and employment law that establishes the legal parameters for the constitution of capitalist firms." p. 2.

This chapter contains sections titled: Democracy as a Way of Life The Values of a Democratic Way of Life Intrinsic and Instrumental Values of Democracy References.

A distinctive feature of modern capitalist societies is the tendency of the market to take over the production, maintenance, and distribution of goods that were previously produced, maintained, and distributed by nonmarket means. Yet, there is a wide range of disagreement regarding the proper extent of the market in providing many goods. Labor has been treated as a commodity since the advent of capitalism, but not without significant and continuing challenges to this arrangement. Other goods whose production for and distribution (...) on the market are currently the subject of dispute include sexual intercourse, human blood, and human body parts such as kidneys. How can we determine which goods are properly subjects of market transactions and which are not? The purpose of this article is to propose a theory of what makes economic goods differ from other kinds of goods, which can help to answer this question. (shrink)

The practice of relational leadership is essential for dealing with the increasingly urgent and complex social, economic and environmental issues that characterize sustainability. Despite growing attention to both relational leadership and leadership for sustainability, an ethical understanding of both is limited. This is problematic as both sustainability and relational leadership are rife with moral implications. This paper conceptually explores how the moral theory of ‘ethics of care’ can help to illuminate the ethical dimensions of relational leadership for sustainability. In doing (...) so, the implications of ethics of care more broadly for the practice of relational leadership development are elaborated. From a caring perspective, a ‘relational stance’ or logic of effectiveness can be fostered through engaging in a reflective process of moral education through conversation. In starting this dialogue, we can begin to build capacity for relational leadership for sustainability and, thus, support the development of individual well-being and organizational and societal flourishing. (shrink)

In this paper, we explore how the prospect of artificial placenta technology (nearing clinical trials in human subjects) should encourage further consideration of the loss experienced by individuals when their pregnancy ends unexpectedly. Discussions of pregnancy loss are intertwined with procreative loss, whereby the gestated entity has died when the pregnancy ends. However, we demonstrate how pregnancy loss can and does exist separate to procreative loss in circumstances where the gestated entity survives the premature ending of the pregnancy. In outlining (...) the value that can be attached to pregnancy beyond fetal-centric narratives, we illustrate how pregnancy loss, separate to procreative loss, can be experienced. This loss has already been recognised among parents who have experienced an unexpected early ending of their pregnancy, resulting in their child being cared for in neonatal intensive care unit. Artificial placentas, however, may exacerbate these feelings and make pregnancy loss (without procreative loss) more visible. We argue that pregnancy is an embodied state in which gestation is facilitated by the body but gestation itself should be recognised as a process—and one that could be separable from pregnancy. In demarcating the two, we explore the different ways in which pregnancy loss can be understood. Our objective in this paper goes beyond contributing to our philosophical understanding of pregnancy towards practical-orientated conclusions regarding the care pathways surrounding the artificial placenta. We make recommendations including the need for counselling and careful consideration of the language used when an artificial placenta is used. (shrink)

This paper presents and advocates an approach to the semantics of opinion statements, including matters of personal taste and moral claims. In this framework, ‘outlook-based semantics’, the circumstances of evaluation are not composed of a possible world and a judge ; rather, outlooks replace possible worlds in the role of circumstance of evaluation. Outlooks are refinements of worlds that settle not only matters of fact but also matters of opinion. Several virtues of the framework and advantages over existing implementations of (...) world-judge relativism are demonstrated in this paper. First, world-judge relativism does not actually explain the ‘disagreement’ of ‘faultless disagreement’, while a straightforward explanation suggests itself in outlook-based semantics. Second, outlook-based semantics provides an account of subjective attitude verbs that can capture lack of opinionatedness. Third, outlook-based semantics unproblematically explains the connection-building role of aesthetic discourse and the group-relevance of discretionary assertions, while capturing the same effects in world-judge relativism obviates the purpose of the judge parameter. Finally, because the proposed circumstances of evaluation are entirely analogous to possible worlds, the framework is easy to use and extend. (shrink)

Our knowledge of how the mind works is growing rapidly. One area of particular interest to philosophy teachers is research on reasoning and decision making processes. I explore one model of human cognition that offers new ways of thinking about how to teach philosophical skills. The bulk of the paper is dedicated to exposition of the model and the evidence that supports it; at the end of the paper, I suggest ways these findings might be incorporated into the classroom.

The landscape descriptions in the ‘Commentarii’ of Pius II represent a characteristic element of this autobiographical text. One might ask whether his depictions of nature stem from own experience and encounters, or whether the landscapes depict a fictitious and literary world and are thus a construct of a humanist whose text abounds with classical citations. The following article addresses this topic from two directions. On the one hand the Pope’s physical presence in the open landscape is verified through reference to (...) other sources; on the other hand his specific way of perceiving and describing nature is investigated. The letters of his entourage and the dispatches of diplomats do show that excursions took place as described by Pius, and that the journeys of this gout-ridden pope even into impassable areas convinced them of his love for nature. Pius’ companions affirm, often with a certain critical distance, his intimate bond with the landscape; they speak of picnics on the banks of a brook rather than in the neighbouring villa, of work-sessions in the forest instead of the palace, and of spectacular views from arduous mounted heights. All of this implied a logistical organization on the part of the courtiers, to which they were not accustomed. Pius’ description of views both near and far, and his desire to be in the midst of nature attest directly to a certain feeling characteristic of the early Italian Renaissance feeling, an epoch whose art too perceives landscape in a new form. (shrink)

(2013). Sociology of Celebrity from Franz Liszt to Lady Gaga. Journal of Mass Media Ethics: Vol. 28, No. 1, pp. 70-72. doi: 10.1080/08900523.2013.751819.

Although there are notable exceptions, examination of nursing's participation in colonizing processes and practices has not taken hold in nursing's consciousness or political agenda. Critical analyses, based on the examination of politics and power of the structural determinants of health, continue to be marginalized in the profession. The goals of this discussion article are to underscore the urgent need to further articulate postcolonial theory in nursing and to contribute to nursing knowledge about paths to work toward decolonizing the profession. The (...) authors begin with a description of unifying themes in postcolonial theory, with an emphasis on colonized subjectivities and imperialism; the application of a critical social science perspective, including postcolonial feminist theory; and the project of working toward decolonization. Processes involved in the colonization of nursing are described in detail, including colonization of nursing's intellectual development and the white privilege and racism that sustain colonizing thinking and action in nursing. The authors conclude with strategies to increase the counter‐narrative to continued colonization, with a focus on critical social justice, human rights and the structural determinants of health. (shrink)

When Cool finally realized that false memories had been planted, she sued the psychiatrist for malpractice. In March 1997, after five weeks of trial, her case was settled out of court for $2.4 million. Nadean Cool is not the only patient to develop false memories as a result of questionable therapy. In Missouri in 1992 a church counselor helped Beth Rutherford to remember during therapy that her father, a clergyman, had regularly raped her between the ages of seven and 14 (...) and that her mother sometimes helped him by holding her down. Under her therapist's guidance, Rutherford developed memories of her father twice impregnating her and forcing her to abort the fetus herself with a coat hanger.The father had to resign from his post as a clergyman when the allegations were made public. Later medical examination of the daughter revealed, however, that she was still a virgin at age 22 and had never been pregnant. The daughter sued the therapist and received a $1-million settlement in 1996. (shrink)

Individuals in capitalist societies are increasingly exposed to market risks. Luck egalitarian theories, which advocate neutralizing the influence of luck on distribution, fail to cope with this problem, because they focus on the wrong kinds of distributive constraints. Rules of distributive justice can specify (1) acceptable procedures for allocating goods, (2) the range of acceptable variations in distributive outcomes, or (3) which individuals should have which goods, according to individual characteristics such as desert or need. Desert-catering luck egalitarians offer rules (...) of the third type. Their theories fail because considerations of market efficiency, freedom, and dignity undermine the claims of desert to inform standards of justice for society as a whole. Responsibility-catering luck egalitarians offer rules of the first type. Their theories fail because such rules don’t constrain the downside risks of market choices. To solve this problem, we need rules of the second type, which allow market forces, and hence luck, to influence distributive outcomes, but only within an acceptable egalitarian range. The ideal of equality in social relations helps us devise acceptable constraints at the top, bottom, and middle of the income range. (shrink)

In arguing about justice, different sides often accept common moral principles, but reach different conclusions about justice because they disagree about facts. I argue that motivated reasoning, epistemic injustice, and ideologies of injustice support unjust institutions by entrenching distorted representations of the world. Working from a naturalistic conception of justice as a kind of social contract, I suggest some strategies for discovering what justice demands by counteracting these biases. Moral sentiments offer vital resources to this end.

One of the alleged advantages of a constructivist theory in metaethics is that the theory avoids the epistemological problems with moral realism while reaping many of realism's benefits. According to evolutionary debunking arguments, the epistemological problem with moral realism is that the evolutionary history of our moral beliefs makes it hard to see how our moral beliefs count as knowledge of moral facts, realistically construed. Certain forms of constructivism are supposed to be immune to this argument, giving the view a (...) key advantage. This paper considers the challenge that evolutionary debunking arguments pose for the possibility of moral knowledge and concludes that such arguments do not reveal any advantages for constructivism. Furthermore, once we consider how defenders of moral knowledge should best respond to this epistemological objection, constructivists may face more difficulties, not less, explaining how our moral beliefs represent moral knowledge. (shrink)

What is the proper role of politics in higher education? Many policies and reforms in the academy, from affirmative action and a multicultural curriculum to racial and sexual harassment codes and movements to change pedagogical styles, seek justice for oppressed groups in society. They understand justice to require a comprehensive equality of membership: individuals belonging to different groups should have equal access to educational opportunities; their interests and cultures should be taken equally seriously as worthy subjects of study, their persons (...) treated with equal respect and concern in communicative interaction. Conservative critics of these egalitarian movements represent them as dangerous political meddling into the disinterested pursuit of knowledge. They cast the pursuit of equality as a threat to freedom of speech and academic standards. In response, some radical advocates of such programs agree that the quest for equality clashes with free speech, but view this as an argument for sacrificing freedom of speech. (shrink)

This volume is part two of a two-volume set. It may be purchased separately or in conjunction with volume one. Vol. II: From the St. Louis Hegelians through C. I. Lewis. and G. H. Mead.