Before the last century, societies around the globe, including Indigenous Peoples and early settlers to Canada’s west coast, relied on local procurement and preservation of seasonal food to support their food security and food sovereignty. In some instances, Indigenous Peoples and settlers shared and adopted each other’s food provisioning and preservation practices and associated values. Such cross-cultural knowledge exchanges provided wide-ranging food provisioning options for those living in the region. In this paper, we conceptualize such exchanges and varieties of provisioning (...) options as part of Indigenous and local food systems that have been co-created through mutual interdependence, support, and food-related values. Using data from interviews and document analysis, we show that current residents of the Clayoquot Sound Biosphere Region have maintained traditional food procurement and preservation techniques, although with some new methods that have emerged in response to new technologies, innovation, and need. Indigenous and non-Indigenous residents who share food and exchange food provisioning practices simultaneously support their food needs, wellbeing, and cultural maintenance. In contrast to research that examines and conceptualizes local food systems and Indigenous food systems separately, this paper highlights the existence of an interrelated Indigenous and local food system, characterized by historical and contemporary shared food provisioning practices and cross-cultural food knowledge exchanges on Canada’s west coast. The advantage of the joint conceptualization lies in acknowledging how food systems can and do evolve to co-exist over time, and how they create opportunities for people living in remote, sometimes marginalized communities to strengthen food security and food sovereignty through shared food provisioning practices that resonate with their values. (shrink)

Interactions with global markets offer development opportunities for Indigenous communities. They also place pressure on the natural resources that communities depend upon for their livelihood and, in many cases, their political and cultural autonomy. These markets often interact with family-based enterprises embedded within commons, with important implications for the social relationships and shared territorial resources that characterise such regimes. In this paper, we analyse the relationships that exist between commons, global markets, and small-scale family enterprises, using the case of mezcal (...) production—an alcoholic beverage made from agave—in an Indigenous community in Oaxaca, Mexico. Most mezcal production is organized at the family level; yet the raw materials and inputs necessary for making mezcal are held communally and regulated by locally-crafted institutions. Empirical data show that as family enterprises engage with an emergent global market for mezcal, the commons become essential for not only protecting territorial resources but also maintaining a degree of autonomy from powerful global markets and value chains. However, this requires substantial investment in monitoring and enforcement, and for community members to value sustainable commons management over short-term economic self-interest. To seek autonomy while participating in global markets, producer families also join together to develop cooperative strategies to access markets on better terms. (shrink)

Elizabeth Anderson claims that the prevailing culture of business is one of domination. “Most workplace governments in the United States are dictatorships, in which bosses.. don’t merely govern workers; they dominate them” (2017, p. xxii; italics in the original). If this diagnosis is correct, then the culture of business poses a significant threat to human liberty, as each year millions of people in the employ of businesses spend hundreds or thousands of hours on the job. This essay provides a further (...) argument supporting Anderson’s analysis, by extending her treatment of Adam Smith and drawing on his claim about the potentially mind-numbing effects on workers of extreme division of labor. Smith’s analysis, though consistent with Anderson’s, implies that the problem is more worrisome than she allows, and accordingly that Anderson’s own remedy might be insufficient. Our Anderson/Smith argument suggests that worker unfreedom might warrant more aggressive institutional remedy. (shrink)

Among the distinguished contributors to the series are fellows of the Institute, past and present, Leonard E. Boyle, Jocelyn Hillgarth, Edouard Jeauneau, James K. McConica, M. Michèle Mulchahey, Joseph Owens, Walter H. Principe, James P. ...

Using yet untapped resources from moral and political philosophy, this book seeks to answer the question of whether an all good God who is presumed to be all powerful is logically compatible with the degree and amount of moral and natural evil that exists in our world. It is widely held by theists and atheists alike that it may be logically impossible for an all good, all powerful God to create a world with moral agents like ourselves that does not (...) also have at least some moral evil in it. James P. Sterba focuses on the further question of whether God is logically compatible with the degree and amount of moral and natural evil that exists in our world. The negative answer he provides marks a new stage in the age-old debate about God's existence. (shrink)

James P. Sterba offers something that philosophers have long sought: an argument showing that morality is rationally required. Furthermore he argues that morality requires substantial equality. Even libertarian perspectives, which would seem to require minimal enforcement of morality, are shown to lead to a requirement of equality.

Meditation I -- Meditation II -- Meditation III -- Meditation IV.

(1994). The rhetoric of science and the challenge of post‐liberal democracy. Social Epistemology: Vol. 8, Public Indifference to Population Issues, pp. 261-271.

(1986). Moral Approaches to Nuclear Strategy: A Critical Evaluation. Canadian Journal of Philosophy: Vol. 16, Supplementary Volume 12: Nuclear Weapons, Deterrence and Disarmament, pp. 75-109.

In this paper, I endorse the decision of the Supreme Court of the U.S. in Bollinger v. Grutter (2003). I argue that the educational benefits of diversity are an important enough state interest to justify the use of racial preferences and that, especially due to the absence of race-neutral alternatives, this use of racial preferences is narrowly tailored to that state interest. However, I also indicate that I am willing to give up my support for diversity affirmative action in the (...) U.S. for a $25 billion a year education program to put in place a quality educational system K through 12 for every child in the country. Unfortunately, I have yet to find any critics of affirmative action who are also willing to support such a program. (shrink)

I argue that the achievement of feminist justice is centrally related to the pursuit of peace, so that those who oppose violence in international arenas must, in consistency, oppose violence against women as well. This requires putting an end to the overt violence against women that takes the distinctive form of rape, battering, sexual harassment, and sexual abuse, and to the structural violence that takes the form of inequalities suffered by women in their families and in the economic arena.

This anthology is the first textbook to put the historical development of Western social and political philosophy into both feminist and multicultural perspectives. The aim of the text is twofold: to provide an introductory sampling of some of the classical works of the Western tradition in social and political philosophy and to situate those readings within feminist and multicultural perspectives so that they can be better understood and evaluated.

"In this revisionist study, Young denies that Adams was a reactionary critic of democracy and instead contends that he was an idealistic, though often disappointed, advocate of representative government. Young focuses on Adams's belief that capitalist industrial development during the Gilded Age had debased American ideals and then turns to a careful study of Adams's famous contrast of the unity of medieval society with the fragmentation of modern technological society."--BOOK JACKET.

The experimental results reported in Clahsen's target article clearly distinguish regular from irregular processes and suggest a basic difference between items that are productively formed and items which are stored in the lexicon. However, these results do not directly implicate any particular combinatory operation (such as affixation), nor do they distinguish inflectional items from other productive formations.

In softening Marx' economic determinism, Engels appears to have rescued it from absurdity. In fact, he has condemned it to vacuity: it seems to explain everything, while in fact explaining nothing.

By way of countering Tolstoj's reputation as an alogical and inept philosophical thinker, this paper explores the tension between maximalism and reasonableness in his defense of the ethics of nonviolence. Tolstoj's writings of the last decade of his life show that he was perfectly capable of making appropriate conceptual distinctions, recognizing legitimate objections to his position, and responding rationally to them; in so doing, he made valuable points about the unpredictability of human actions, the futility of using violence to combat (...) violence, the equal worth of all humans lives, and the immorality of revenge. Yet his conception of the moral ideal, together with his missionary zeal, led him to exaggerate the absoluteness of his moral message, causing him to predict the unpredictable and demand the impossible of human beings. (shrink)