The General Theory defended Keynes's long‐held belief that capitalism could not achieve full employment without government help. The effects of wage rigidity were well known; Keynes tried to show that even price flexibility—contrary to Say's Law—could not reduce unemployment. Keynes did so by hobbling his decisionmakers with “psychological laws,”; like the consumption function, that linked nominal prices together. These produced a rigidity of relative prices that justified government intervention. Keynes's followers seem to have rejected his psychological theories, emphasizing instead nominal (...) rigidities or uncertainty, either of which is consistent with “classical”; thinking and Say's Law. (shrink)

Currently in the United Kingdom, anyone donating gametes has the status of an open-identity donor. This means that, at the age of 18, persons conceived with gametes donated since April 1, 2005 have a right to access certain pieces of identifying information about their donor. However, in early 2015, the UK Parliament approved new regulations that make mitochondrial donors anonymous. Both mitochondrial donation and gamete donation are similar in the basic sense that they involve the contribution of gamete materials to (...) create future persons. Given this similarity, this paper presumes that both types of donor should be treated the same and made open-identity under the law, unless there is a convincing argument for treating them differently. I argue that none of the existing arguments that have been made so far in favor of mitochondrial donor anonymity are convincing and mitochondrial donors should therefore be treated as open-identity donors under UK law. (shrink)

Cosmological ideas influenced every aspect of traditional Chinese culture, from science and medicine to art, philosophy, and religion. Although other premodern societies developed similar conceptions, in no other major civilization were such ideas so pervasive or powerful. In The Development and Decline of Chinese Cosmology, John Henderson traces the evolution of Chinese thought on cosmic order from the classical era to the nineteenth century. Unlike many standard studies of premodern cosmologies, this book analyzes the origins, development, and rejection of (...) these models, not just their structure. Moreover, while historians often limit their studies of cosmic order to specialized fields like the history of science, Henderson examines how the cosmological ideas formulated in late classical times permeated various facets of Chinese life, from high philosophy to popular culture. (shrink)

This article offers a comprehensive review of the major theoretical issues and findings of the epistemic approaches to deliberative democracy. Section 2 surveys the norms and ideals of deliberative democracy in relation to deliberation's ability to “track the truth.” Section 3 examines the conditions under which deliberative mini‐publics can “track the truth.” Section 4 discusses how “truth‐tracking” deliberative democracy is possible through the division of epistemic labor in a deliberative system.

A question that recent research on the global pandemic raises is: how do the assumptions underlying epidemiological models and economic models differ? Epidemiological models we now know have become quite sophisticated (see Avery et al., 2020). Debate among economic methodologists regarding the nature of modeling has generated a considerable literature as well (Reiss, 2012; Hands, 2013). Yet these two literatures are largely non-communicating. Perhaps this is because economics has produced relatively little research on pandemics (though see Boianovsky and Erreygers, 2021). (...) Yet it might still be asked, what might economic models be missing that epidemiological models capture? And might there be some sort of methodological bias in mainstream economics that plays a role in this? One way, then, one might begin to answer these questions is by identifying the main phenomenon in question, namely, in the case of the pandemic, a particular type of process, and ask what the nature of this type of process is. Then we may ask whether there is something about this type of phenomenon that places it out of bounds for current economic methodology. Thus, what sort of phenomenon is a pandemic? (shrink)

The Islamic Law of War: Justifications and Regulations. By Ahmed Al-Dawoody. Palgrave Series in Islamic Theology, Law, and History, vol. 2. New York: Palgrave Macmillan, 2011. Pp. xiii + 338. $90.

This book examines the different conceptions of the individual that have emerged in recent new approaches in economics, including behavioral economics, experimental economics, social preferences approaches, game theory, neuroeconomics, evolutionary and complexity economics, and the capability approach. These conceptions are classified according to whether they seek to revise the traditional atomist individual conception, put new emphasis on interaction and relations between individuals, account for individuals as evolving and self-organizing, and explain individuals in terms of capabilities. The method of analysis uses (...) two identity criteria for distinguishing and re-identifying individuals to determine whether these different individual conceptions successfully identify individuals. Successful individual conceptions account for sub-personal and supra-personal bounds on single individual explanations. The former concerns the fragmentation of individuals into multiple selves; the latter concerns the dissolution of individuals into the social. The book develops an understanding of bounded individuality, seen as central to the defense of human rights. (shrink)

This paper addresses objectivity in economics. It criticizes a closed science, ‘view from nowhere’ conception of economics and defends an open science, ‘view from somewhere’ conception of objective science. It ascribes the first conception to mainstream economics, associates it with its principle practices – reductionist modeling, formalization, limited interdisciplinarity, and value neutrality – and argues their foundation is the Homo economicus individual conception. Two problematic consequences of adopting this stance are: (i) value blindness regarding the range and complexity of human (...) values; (ii) fatalism regarding human behavior associated with employing a tenseless representation of time. The paper contrasts the principle practices of an open science, view from science conception – complexity modeling, mixed methods, strong relationships to other disciplines, and value diversity – and argues their foundation is a socially and historically embedded economics individual conception that avoids the value blindness and fatalism problems. (shrink)

The perfect book for the times in which we live... page after page of engaging stories, profound insights, and practical tips on how you can stand up and take responsibility for making something meaningful happen.

Cet article présente mes réflexions en leur état au début de l’année 2020 quant à la situation de la méthodologie économique et de la philosophie de l’économie (ou philosophie économique), après quinze années passées à la co-direction (avec Wade Hands) du Journal of Economic Methodology. J’y constate les changements des méta-champs de recherche que sont la méthodologie et la philosophie de l’économie, depuis leur surgissement comme sous-domaines au sein des sciences économiques durant les années 1980. En usant d’une analyse qui (...) prend en considération l’évolution technologique, j’y distingue deux scenarii envisageables pour l’avenir du champ, en rapport aux facteurs de l’environnement l’impactant, et quant à l’influence de la spécialisation croissante de la recherche, à la fois sur ce champ même et sur les sciences économiques ; j’élabore enfin une argumentation transdisciplinaire touchant son évolution future vers la diversité et la pluralité dans la recherche académique. (shrink)

This paper argues that collective intentionality analysis (principally as drawn from the work of Raimo Tuomela) provides a theoretical framework, complementary to traditional instrumental rationality analysis, that allows us to explain economic behavior as ‘complex.’ Economic behavior may be regarded as complex if it cannot be reduced to a single explanatory framework. Contemporary mainstream economics, in its reliance on instrumental rationality as the exclusive basis for explaining economic behavior, does not offer an account of economic behavior as complex. Coupling collective (...) intentionality analysis with instrumental rationality analysis, however, makes such an account possible, since collective intentionality analysis arguably presupposes a distinct form of rationality, here labeled a deontological or principle-based rationality. (shrink)

The introductory essay to this collection correctly observes that there are many “challenges for rapprochement” between anthropology and (the rest of) cognitive science. Still, the possibilities of fruitful interchanges provide some hope for the parties getting back together, at least on an intermittent basis. This response offers some views concerning the “incompatibility” of psychology and anthropology, reviews why cognitive anthropology drifted away from cognitive science, and notes two areas of contemporary interest within cognitive anthropology that may lead to a re-engagement.

This paper discusses how Mark Blaug reversed his thinking about the historiography of economics, abandoning 'rational' for 'historical' reconstruction, and using an economics of scientific knowledge argument against Paul Samuelson and others that rational reconstructions of past ideas and theories in the "marketplace of ideas" were Pareto inefficient. Blaug's positive argument for historical reconstruction was built on the concept of "lost content" and his rejection of the end-state view of competition in favor of a process view. He used these ideas (...) to emphasize path dependency in the development of economic thinking, thereby advancing an evolutionary view of economics that has connections to a Lakatosian understanding of economic methodology. The paper argues that Blaug was essentially successful in criticizing the standard rational reconstructionist view of the history of economic thought in economics, and that this is borne out by the nature of the change in recent economics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 2-15 [Access article in PDF] Economic Aspects of Social and Environmental Violence John B. Cobb Jr. Claremont School of Theology I When we think of violence, what first comes to mind are violent acts by individuals or groups against other individuals. We think of rapes and murders, lynchings and muggings, beatings and armed robberies. We want the police to protect us from this violence. (...) Unfortunately, we know that police are tempted, in turn, to employ their power in violent ways, chiefly against those guilty of crimes, but sometimes against the innocent. The cycle of violence on the part of individuals and groups goes on.Bad as this violence is, it is worse when the state, instead of restricting it, supports and requires it. Political authorities have always exercised violence against their own people, especially those they suspected of being threats to their power. But in the twentieth century, state violence reached previously unheard of levels. For the sake of building a communist society, Stalin killed millions and imprisoned millions more. The Nazis undertook to purify Germany of Jews, gypsies, and other undesirables through extermination undertaken through bureaucratic processes.We Americans do not think of ourselves as having employed state power in any such way. We know that national power was used violently to drive Native Americans off their land down through the nineteenth century. We know that southern states used their power to enforce segregation and protect whites who engaged in violent acts against blacks in order to maintain total white domination over them. But we now think of the national government much more as the protector of human rights. This is not entirely false.We tend not to recognize, however, the amount of violence the national government is exercising in the wars against crime and drugs. In order to reduce individual violence as well as drug use, we have created a prison population of two million. One-fourth of all the prisoners in the world are in the United States, most of them jailed for nonviolent crimes. Although drug use is more or less equally spread among ethnic and economic groups, most of those imprisoned for this crime are poor and ethnic minorities. In the name of law and order, enormous violence is inflicted by the United States against the people of its ghettos. [End Page 3]In this same century war also took on new dimensions. It has been waged against entire populations instead of armies. The aim at total destruction came to its fullest expression when twice the United States dropped atomic bombs on Japan.World War II has made all of us sadly aware of the horrors of state violence. It has turned us against nationalism. We are appalled as we see nationalism raise its ugly head again in the former Soviet Union and especially in the former Yugoslavia. When ethnic groups undertake to destroy each other, our moral condemnation is unambiguous. Personal, group, and state violence remains a problem, but at least the wrong involved in this is widely understood.In all civilization there has been another kind of violence—economic. In much of history economic violence has been closely related to the forms noted above. The rich have been able to impose their will on the poor because they could employ persons to exercise violence for them and they could influence state action. We see this glaringly in the "goon squads" employed by the wealthy in some Latin American countries to intimidate and kill those who protest their actions. These goon squads often work closely with the military power of the state.We know that in this country as well, wealth reduces the chance of conviction for crimes. It also buys influence in government. On the whole the United States government throughout history has supported the interests of those with money. Today the power of wealth in the political process is clearly evident. We recognize that this situation is corrupt, but we do not ordinarily think of it as a form of violence. This is because the violent consequences are indirect, and we are... (shrink)

As part of an article symposium on Partha Dasgupta and Sanjeev Goyal’s “Narrow Identities”, John B. Davis reflects on the variety of social identities and the implications this variety has for social identity analysis.

The essays in this book - all of them published here for the first time - provide a long-overdue critical discussion of Jürgen Habermas's cascade of ideas. These are topped off by a freshet of original Habermas: in the final essay, he replies to the criticism developed in the preceding contributions and to other recent assessments of his work, provides an important clarification of his earlier views, and reveals the direction of his current thought.Each essay probes a particular theme in (...) Habermas's work, and each presents both an exposition and a critique. Among the subjects covered are Habermas's theory of knowledge-constitutive interests, his account of language and truth, his "overcoming" of hermeneutics, the concept of universal pragmatics, the orientation of his thought relative to the Marxist tradition, and his project of analyzing the crisis tendencies of capitalism within the context of evolutionary theory.The contributors are philosophers and social theorists of international standing, most of them affiliated with German, English, and American universities. They are Agnes Heller, Rudiger Bubner, Thomas McCarthy, Henning Ottmann, Mary Hesse, Steven Lukes, Anthony Giddens, Michael Schmid, Andrew Arato, and the editors. The editors have also contributed a substantial introduction outlining the central contours of Habermas's work and summarizing the main arguments of the essays.John B. Thompson is a Fellow of Jesus College, Cambridge, and David Held is Lecturer in Politics, University of York. (shrink)

A collection of essays by prominent physicists, biologists, geneticists, zoologists, philosophers and other thinkers about the relationship between science and philosophy, particularly the teleological versus the mechanistic explanation of the universe.

In this essay I examine the notion of forgiveness as found in Søren Kierkegaard’s Works of Love. After detailing the work of forgiveness in hiding the multitude of sins, I examine forgiveness as an example of Kierkegaard’s concept of redoubling. Then I relate Kierkegaard’s concept of forgiveness to his concept of hope. Throughout I emphasize the relation between forgiveness and neighbor love, which Kierkegaard views as an essential component of forgiveness. This emphasis counters the prevailing notion in the literature on (...) forgiveness, which views forgiveness as solely concerned with the relinquishing of negative emotions. For Kierkegaard, while this relinquishing is no doubt part of forgiveness, true forgiveness must include love for one’s neighbor. (shrink)

As a group, the essays in this volume pose that question as a first attempt to write the archaeology of the nature and history of description in the digital age.