In this paper we argue that moral deference is prima facie obligatory in cases in which the testifier is a member of a marginalized social group that the receiver is not and testifies about their marginalized experience. We distinguish between two types of deference: epistemic deference, which refers to believing p in virtue of trusting the testifier, and actional deference, which involves acting appropriately in response to the testimony given. The prima facie duty we propose applies to both epistemic and (...) actional deference, though defeaters may quash either or both obligations. Even if one fails to epistemically defer to the marginalized testifier, we argue that they may still be ethically obligated to act in accordance with their testimony. (shrink)

Effective Altruism is a popular social movement that encourages individuals to donate to organizations that effectively address humanity’s most severe poverty. However, because Effective Altruists are committed to doing the most good in the most effective ways, they often argue that it is wrong to help those nearest to you. In this paper, I target a major subset of Effective Altruists who consider it a moral obligation to do the most good possible. Call these Obligation-Oriented Effective Altruists (OOEAs), and their (...) movement Obligation-Oriented Effective Altruism (OOEA). I argue that insofar as this variety of OOEA seems to commit us to refrain from helping the people right in front of us, there is something intuitively wrong about it. In response, I introduce an alternative model that embraces partiality: Mutual Aid. Mutual Aid is a network of community members, usually from the same geographical region, who share a commitment to offer, receive, and exchange material goods, wealth, and social support. I recommend Mutual Aid as a liberatory model, which—through empathy, solidarity, and care—mobilizes community building and provides a catalyst for community advocacy. As such, we should resist the claims of OOEAs that partially distributing our funds to people or causes we care about is morally wrong or even less than ideal. We do not have a moral obligation to use our funds “effectively;” rather, we have a broader obligation to address human suffering, and Mutual Aid is one moral alternative for discharging this duty. (shrink)

J.L. Austin argues that ordinary language should be used to identify when it is appropriate or inappropriate to make, accept, or reject knowledge claims. I criticize Austin’s account: In our ordinary life, we often accept justifications rooted in racism, sexism, ableism, and classism as reasons to dismiss knowledge claims or challenges, despite the fact such reasons are not good reasons. Austin’s Ordinary Language Epistemology (OLE) classifies the discounting of knowledge claims in classic cases of epistemic injustice as legitimate ordinary maneuvers. (...) I provide recommendations for revision of OLE and offer a means of distinguishing between dismissals in cases of epistemic injustice and their legitimate counterparts. (shrink)

While it is largely agreed upon that solidarity is a kind of unity among persons, this agreement is short-lived – for if solidarity involves unity, what kind of unity is this? That is, does solidarity coalesce around shared identity or simply fellow-feeling? Shared action or fate? Or is solidarity merely a matter of commitment to a particular cause to achieve certain ends? Below, I look to examples of Mutual Aid to reject a piece-meal model of solidarity (where solidarity is this (...) but not that) in favor of a more pluralistic account. The notion of solidarity need not be constrained, all or nothing, by a specific strain of interpretation. Instead, we should recognize that solidarity is a matter of variety and degree. (shrink)

Despite increasing evidence that the traditional lecture is inefficient for student learning, such methods remain the central paradigm for teaching logic. In this paper, I identify the deficits of the lecture model and outline the many benefits of flipping the logic classroom—namely that students can absorb information at their own pace, freeing classroom time for active learn- ing activities, and allowing the students to come prepared to actively engage in deeper levels of learning. I provide advice for curricular change from (...) the traditional model, and guidance for flipped classroom implementation. I also offer suggestions for the best use of newly available class time, and advice for keeping students accountable for learning the information prior to class. Last, I consider common challenges with the flipped classroom model. I acknowledge possible obstacles to flipping the undergraduate logic course and address these challenges with potential solutions. (shrink)

Decreasing unintended teenage pregnancy, especially repeat teenage pregnancy, is an important public health goal. Unfortunately, legal barriers in the USA impede this goal as all minors are unable to consent for birth control in 24 states, and only 10 of those states allow consent after the minor has given birth according to state statutory law. Placement of long-acting reversible contraception is one of the most effective methods of preventing rapid repeat pregnancies. However, restrictions are placed on adolescents who may not (...) have the option of parental consent if the parents are unwilling, or not present, to give consent. A predicament arises when healthcare professionals are willing to place the contraceptive for the patient, but cannot due to the restrictions and guidelines outlined by each state. Even though these adolescents are legally viewed as minors, adolescent mothers should be able to consent to the placement of LARC. Notably, adolescents have the legal ability to give consent for the healthcare of their child starting in the prenatal period. I argue that this ability should be extended to include adolescent consent for their own healthcare. Additionally, the procedure to place LARC is relatively low risk and highly effective, which is an opportune situation to allow minors to consent. Allowing adolescents to consent to LARC after delivery is a simple and effective way to decrease rapid repeat pregnancy rates in the USA. All data relevant to the study are included in the article. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Figures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism ed. by Christopher N. Gamble and Joshua S. HananSavannah Greer DowningFigures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism. Edited by Christopher N. Gamble and Joshua S. Hanan. Routledge, 2021. xvi + 122 pp. $168 (hardcover), $47.16 (electronic book). ISBN: 9780367903794.Rhetorical scholars have turned to various new materialist frameworks (...) to shift the discipline's historically anthropocentric focus and fully engage matter's rhetoricity. While all such frameworks attempt to challenge "the anthropocentric assumption that nonhuman matter is intrinsically passive or non-agential and thus external to or separable from (human) meaning," Figures of Entanglement enters this burgeoning conversation by centering the unique contributions of Karen Barad (xi, x). Readers may recognize this collection from a 2016 special issue of Review of Communication. Yet, with a new foreword by editors Christopher N. Gamble and Joshua S. Hanan and an afterword by Laurie Gries, this collection makes Barad's distinct approach to matter's rhetoricity even more apparent, underscoring its fruitful potential for new materialist rhetorics invested in ethical, political transformation.In the book's foreword Gamble and Hanan differentiate Barad's per-formative new materialism from "vital" as well as what they refer to as "negative" new materialisms to show the generative potential of Barad's framework and the notion of entanglement (x). Other new materialisms tend to be "inclusionary"—add matter and stir—and fail to complicate "the human" itself and its differences (xiv, xi). First, vital and negative new materialisms maintain a distinction between being and knowing, allowing humans to emerge with a unique capacity to "objectively observe and know the existence of something essential, determinate, and unchanging about [End Page 395] reality that precedes and remains unaffected by both its own activities and our observations of it" (xi). On the contrary, Barad's performative approach suggests that "no aspect of reality—including human thought, meaning, and observation—is in any sense external to matter or ever remains entirely unchanged by matter's ongoing performances" (x). Here, humans are not "outside" of observation, but all observation "human or otherwise" co-constitutes what is observed (xi). Second, failing to interrogate "the human" in an attempt to observe matter's vitality is an ethical flaw that makes other approaches less capable of grappling with difference: they have been charged with "erasing associations between race, gender, and matter" and (re)producing a homogenizing, "Western-colonialist notion of humanness" (xiv). In contrast, Barad's is a "thoroughly relational," performative new materialism (1).Barad's concept of "entanglement" draws attention to the indeterminacy of matter and meaning, but it is accompanied by an ethical imperative to examine how difference, human or otherwise, is produced and the implications of power imbalances that arise through these enactments. For Barad, the notion of entanglement does not dissolve difference; difference is what matters. Indeed, they give us a way of thinking about how performative intra-actions produce difference through material-discursive practices, or apparatuses—differences that may be expected but are not inevitable. Rhetorical scholars are therefore invited to interrogate the production of boundaries that cause harm and reconfigure them, rather than assume the discreteness of boundaries from the start. Gamble and Hanan thus make a convincing case for how Barad's work may contribute to important scholarship in decolonial and critical rhetorics for which vital and negative new materialisms are less equipped.Gamble and Hanan utilize the introduction to show how Barad's per-formative new materialism both "supports and affirms" rhetorical materialism, or rhetoric's materiality, and enriches it (5). Ushered in by Michael Calvin McGee, "standard" rhetorical materialism worked to challenge the centuries-old debate about rhetoric's secondary, supplementary status vis-à-vis philosophy by recognizing rhetoric as part of a "shifting and dynamic material history" (6). Building upon this view, Ronald Walter Greene utilizes Foucault's notion of the apparatus to demonstrate how even the "material history" McGee called our attention to is itself "produced by apparatuses"—history is not "outside" of meaning (6). Instead, rhetoric's materiality is a "publicity effect" produced through technologies of rhetoric and intersecting power... (shrink)

The “fearful ape hypothesis” is interesting but is currently underspecified. We need more research on whether it is specific to fear, specific to humans (or even cooperative breeders in general), what is included in “fear,” and whether these patterns would indeed evolve despite arms races to extract help from audiences. Specifying these will result in a more testable hypothesis.

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

We explore physiological linkage among 34 same-sex male couples. Interbeat interval, an indicator of cardiovascular arousal, was collected across four conversational contexts in the lab: a baseline period that did not involve conversation, a conversation about body image, a conversation about health goals, and a recovery period that allowed for unstructured conversation. We used a newly developed R statistical package that simplifies the use of dynamic models for investigating interpersonal emotional processes. We identified two different PL patterns: a simple one (...) that was characterized by stable synchronization and low frequency of oscillation; and a complex one that was characterized by drifting synchronization, high frequency of oscillation, and eventual damping. Guided by social baseline theory and the reactive flexibility perspective, we explored the interactions between couple relationship functioning and conversational context as predictors of the PL patterns. The results suggest that partners in well-functioning relationships and emotionally challenging situations may be especially likely to show complex PL patterns that may reflect coregulatory processes. (shrink)

At the beginning of 2022 the Goethe-Institut, accompanied by authors, artists and partners, created Stillstand, a digital magazine with essays, anecdotes, photo galleries, films and music that address the notion of stillness in all its facets. In parallel, the Goethe-Institut Mexiko and the publishing house Pitzilein Books were in charge of transferring the project to paper. With original texts by Mexican writers and a selection of articles from the website, this second publication of the Blickwinkel collection was born. Blickwinkel is (...) the german word for "perspective". (shrink)

This classic collection of essays, first published in 1968, represents H.L.A. Hart's landmark contribution to the philosophy of criminal responsibility and punishment. Unavailable for ten years, this new edition reproduces the original text, adding a new critical introduction by John Gardner, a leading contemporary criminal law theorist.

Journal of Chinese Philosophy, Volume 47, Issue 3-4, Page 269-270, September–December 2020.

(2010). Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture, Conference of the American Educational Studies Association Savannah, Georgia, October 30, 2008. Educational Studies: Vol. 46, No. 3, pp. 291-316.

Kant's philosophy of arithmetic / by Charles Parsons -- Visual geometry / by James Hopkins -- The proof-structure of Kant's transcendental deduction / by Dieter Henrich -- Imagination and perception / by P.F. Strawson -- Kant's categories and their schematism / by Lauchlan Chipman -- Transcendental arguments / by Barry Stroud -- Strawson on transcendental idealism / by H.E. Matthews -- Self-knowledge / by W.H. Walsh -- The age and size of the world / by Jonathan Bennett.

The Responsible Self was H. Richard Niebuhr's most important work in Christian ethics. In it he probes the most fundamental character of the moral life and it stands today as a landmark contribution to the field. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on classic works (...) in the field. (shrink)

Aischylos darf als der eigentliche Schöpfer der Tragödie als literarischer Kunstform gelten, so sehr diese im 5. vorchristlichen Jahrhundert auch an ihren kultischen Ursprung gebunden bleibt. Aischylos führt den zweiten Schauspieler ein und nutzt technische Erfindungen zur Steigerung szenischer Effekte. Außerdem ist er der große Gestalter der tetralogischen Komposition, d.h. der Verbindung dreier Tragödien und eines Satyrspiels zu einer Handlungseinhait, die es ihm ermöglicht, die Verkettung von Hybris, Ate und Dike an ganzen Geschlechtern über Generationen hin zur Darstellung zu bringen. (...) Im Mittelpunkt seines Denkens steht die notwendig schuldhafte Existenz des handelnden Menschen, für den die Erfüllung einer überpersönlichen Forderung zugleich den Verstoß gegen eine andere, ebenso gültige Norm bedeutet. Überbrückt wird diese tragische Weltsicht im Glauben an die von Zeus repräsentierte Weltordnung, die den Menschen im einzelnen zwar unbegreiflich bleibt, deren grundsätzliche Sinnhaftigkeit sich ihm jedoch im Leiden erschließt. Adäquaten Ausdruck findet dieses Denken in einer urtümlichen und gewaltigen Sprache, deren Übersetzung in der hier vorliegenden Ausgabe philologisch präzis ist und gleichzeitig das Verständnis des aischyleischen Dramas erleichtert. (shrink)

pereḳ 1. ʻOśeh fele -- pereḳ 2. Ḥidud be-divre Torah -- pereḳ 3. Ḥidud be-mile de-ʻalma -- pereḳ 4. Ḳetsat shut śikhliyot ṿe-ʻimahem shene derushim le-midrash Talmud Torah.

For two hundred years, Americans have believed that they have an obligation to improve the lot of humanity, a belief that has consistently shaped U.S. foreign policy. Yet within this consensus, there are two competing schools of thought: the "exemplarist" school (Brands' term) which holds that what America chiefly owes the world is the benign example of a well-functioning democracy, and the "vindicationist" school which argues that force must sometimes supplement a good example. In this book, H.W. Brands traces the (...) evolution of these two schools as they emerged in the thinking and writing of the most important public thinkers of the past two centuries. (shrink)

In Germany the claim is sometimes made that National Socialism incorporates the best of Plato’s political theory. In this country, too, Bertrand Russell and Mr. R. H. Crossman have emphasized, but with a different intention, the fascist elements in Plato's thought. It has to be admitted that whereas it would be merely laughable to claim that Jesus or Kant were exponents of the fascist philosophy, there is no such glaring incongruity with regard to Plato. It may be of some interest, (...) therefore, to examine anew the alleged likeness between the basic principles of fascism and the thought of Plato. No one would deny a strong likeness between some details of Plato’s. (shrink)

In the October number of Philosophy x appears a very interesting article by Professor H. H. Price, entitled “Our Evidence for the Existence of Other Minds,” the main object of which is to formulate the grounds on which we may claim logical justification for asserting that other minds exist. No attempt is made to “prove” the existence of other minds—an effort which is regarded as a wild-goose chase. Neither does Prof. Price seek to identify the actual process by which a (...) particular mind accepts the existence of others as a fact; that, presumably, is a matter for the psychologist, and it may well turn out that the phenomena which give the conviction that other minds exist may vary from individual to individual and may often be logically unevidential. The object of the article, in short, is simply to state why it is reasonable to believe that other minds exist. (shrink)

Muslim philosophers - Biography ; Islamic philosophy - Early works to 20th century.

The following remarks on the aviary simile have been prompted by Professor Hackforth's article in C.Q. January 1938, pp. 27 ff., in which he in turn comments on certain points in Professor Cornford's treatment in his Plato's Theory of Knowledge. Commenting on 199c–d C. suggests that P.'s criticism in that passage might be met by the inclusion in the aviary of ‘complex objects such as the “sum of 7 and 5”.… It is this object that I identify with 11 when (...) I make my false judgement.… False judgement can be explained as the wrong putting together of two pieces of knowledge’—i.e. 11 and ‘the sum of 7 and 5’. C. further suggests that P. has overlooked this possibility because he persists in speaking as if we judged not ‘that the sum of 7 and 5 is 11’ but that ‘12 is 11 ’. H. replies that this criticism of C.'s is not valid because P. understands the knowledge of 11 and 12 to include a knowledge of the various sums that make up these numbers. There could, therefore, be no ‘question of “putting together” such a piece of knowledge as 7 + 5 = 12 with a different piece of knowledge, viz. the knowledge of 12. They are not different pieces; they are the same piece.’. (shrink)

First published in 1962, Freedom and History expresses a deep concern about freedom and the way it is imperilled by misunderstandings. Professor Lewis examines works of T.H. Green and compares Green with Locke and Rousseau.