The Limits of Influence is a detailed examination and defense of the evidence for largescale-psychokinesis. It examines the reasons why experimental evidence has not, and perhaps cannot, convince most skeptics that PK is genuine, and it considers why traditional experimental procedures are important to reveal interesting facts about the phenomena.

Tracing the history of American sociology since the Civil War, the authors of this important volume explain the field′s diversity, its lack of unifying paradigms, its broad, eclectic research agenda and its general weakness as an institutional force in either academia or the policy arena. They highlight the equivocal and often contradictory missions that sociologists prescribe for themselves and the variable nature of human, financial and intellectual resources available to the profession.

This essay responds to Hirstein, Sifferd and Fagan’s book, Responsible Brains, which claims that executive function is the guiding mechanism that supports both responsible agency and the necessity for some excuses. In contrast, I suggest that executive function is not the universal acid and the neuroscience at present contributes almost nothing to the necessary psychological level of explanation and analysis. To the extent neuroscience can be useful, it is virtually entirely dependent on well-validated psychology to correlate with the neuroscientific variables (...) under investigation. The essay considers what executive function is and what the neuroscience adds to our understanding of it. Then it addresses moral and legal responsibility generally, and specific doctrines. Executive function is seldom found to be the most perspicuous approach to any of the general or specific moral and legal questions. (shrink)

This article proposes 3 principles and 3 imperatives as the philosophical foundations of a global journalism ethics. The central claim is that the globalization of news media requires a radical rethinking of the principles and standards of journalism ethics, through the adoption of a cosmopolitan attitude. The article explains how and why ethicists should construct a global journalism ethics, using a contractualist approach. It then formulates 3 "claims" or principles: the claims of credibility, justifiable consequence, and humanity. The claim of (...) humanity is developed further by the formulation of 3 imperatives: to act as a global agent, to serve world citizens, and to enhance nonparochial understandings. The article concludes by considering some implications of a cosmopolitan attitude for the practice of journalism. (shrink)

With great energy and clarity, Sir James Fitzjames Stephen (1829-1894), author of History of the Criminal Law of England, and judge of the High Court from 1879-91, challenges John Stuart Mill's On Liberty and On Utilitarianism, arguing that ...

This chapter provide an introductory portrait of global media ethics as an evolving discipline in broad strokes—its motivating questions, its distinct concerns and methods, how the discipline is related to other forms of ethics, and why we need a global media ethics. Since our global world is linked by many forms of media, the chapter argues that we need an accompanying global media ethics that challenges the use of media to promote racism, xenophobia, extreme nationalism, and the denial of human (...) rights. The chapter explores the types of research and writing that comprise global media ethics and concludes with an outline of how a global media ethics can be realized in practice. (shrink)

A virtual community is generally described as a group of people with shared interests, ideas, and goals in a particular digital group or virtual platform. Virtual communities have become ubiquitous in recent times, and almost everyone belongs to one or multiple virtual communities. The onset of the COVID-19 pandemic, with its associated national lockdowns, has made virtual communities more essential and a necessary part of our daily lives, whether for work and business, educational purposes or keeping in touch with friends (...) and family. Given these facts, how do we ensure that virtual communities become a true community qua community? We address this question by proposing and arguing for a ‘virtual communitarianism’—an online community that integrates essential features of traditional African communitarianism in its outlook and practice. The paper’s position is that virtual communitarianism can make for a strong ethical virtual community where members can demonstrate a strong sense of group solidarity, care and compassion towards each other. The inclusion of these virtues can bring members who often are farapart and help create a stronger community bond. This will ensure that the evolution of virtual communities does not happen without the integration of progressive African communitarian values. (shrink)

With this book we see a philosopher well steeped in the Western tradition thinking through ancient Eastern disciplines, meditating on what it means to learn to breathe, and urging us all at the dawn of a new century to rediscover indigenous Asian cultures. Yogic tradition, according to Irigaray, can provide an invaluable means for restoring the vital link between the present and eternity -- and for re-envisioning the patriarchal traditions of the West. Western, logocentric rationality tends to abstract the teachings (...) of yoga from its everyday practice -- most importantly, from the cultivation of breath. Lacking actual, personal experience with yoga or other Eastern spiritual practices, the Western philosophers who have tried to address Hindu and Buddhist teachings -- particularly Schopenhauer -- have frequently gone astray. Not so, Luce Irigaray. Incorporating her personal experience with yoga into her provocative philosophical thinking on sexual difference, Irigaray proposes a new way of understanding individuation and community in the contemporary world. She looks toward the indigenous, pre-Aryan cultures of India -- which, she argues, have maintained an essentially creative ethic of sexual difference predicated on a respect for life, nature, and the feminine. Irigaray's focus on breath in this book is a natural outgrowth of the attention that she has given in previous books to the elements -- air, water, and fire. By returning to fundamental human experiences -- breathing and the fact of sexual difference -- she finds a way out of the endless sociologizing abstractions of much contemporary thought to rethink questions of race, ethnicity, and globalization. (shrink)

Tracks the sublime art movement from Kant to the 21st century and onwards to a new future Stephen Zepke tracks the sublime art movement from its beginnings in Kant to its flowering in the late 20th and early 21st centuries. He shows that the idea of sublime art waxes and wanes in the work of Jean-Francois Lyotard, Gilles Deleuze and Felix Guattari, Jacques Derrida, Jacques Ranciere and the recent Speculative Realism movement. With it, a visionary politics of art seeks (...) to give it the most creative power possible: the power to overcome our conditions and embrace the unknown. (shrink)

This chapter explores the future of global media ethics by focusing on a question that is a cause of misunderstanding and, perhaps, its greatest conceptual challenge: What is the goal of global media ethics? The chapter argues that the image of global media ethics has been distorted by the view that a global ethic must consist of one, uniquely correct set of principles affirmed by a large majority of journalists around the world. Instead, the chapter proposes the idea of global (...) media ethics as plural in structure and method, as different discourses across different cultures. The future of global media ethics is participation in webs of de-centered discourse about the changing world of global media. (shrink)

Hastings Center Report, Volume 52, Issue S1, Page S83-S88, March‐April 2022.

It is hard to argue with the proposition that value for money should guide health spending. However, even after decades of development, economic evaluation is still a work in progress. As applied, it deals poorly with issues of social justice, ageing and end of life issues; cases involving small numbers—such as decisions about orphan drugs—are also contested. Unfortunately, differences in incremental cost-effectiveness ratios are presented with a degree of precision which contributes to an ‘illusion of validity’.1 Nobel Laureate Amartya Sen (...) has suggested that ‘when all the requirements of ubiquitous market-centred evaluation have been incorporated into the procedures of cost–benefit analysis, it is not so much a discipline as a daydream’.2 As with any approach to public decision making, the use of economic evaluation rests on an implicit social licence, including that the decision making is fair and reasonable. Many countries have developed special policies for rare, ‘ultrarare’ or ‘orphan’ diseases to moderate the effect of a ubiquitous application of economic evaluation. The threshold for defining ‘small’ or rare is a matter of judgement and ranges between 2 and 80 per 100 000 population.3 Magalhaes challenges the ethical basis of special programmes for low incidence conditions and argues against such provisions. In this commentary, I will argue the contrary: that there are good reasons …. (shrink)

How do people’s social roles change others’ perceptions of their intentions to cause harm? Three preregistered vignette-based experiments (N = 788) manipulated the social role of someone causing harm and measured how intentional people thought the harm was. Results indicate that people judge harmful consequences as intentional when they think the actor unjustifiably caused harm. Social roles were shown to alter intention judgments by making people responsible for preventing harm (thereby endering the harm as an intentional neglect of one’s responsibilities) (...) or for causing the harm (thereby excusing it as an unintentional byproduct of the role). Additionally, Experiment 3 conceptually replicated and moderated the side-effect effect—revealing that people think harmful side effects are intentional when the harm is unjustified but not when a role’s responsibility justifies it. We discuss the importance of social information—including roles—in how people judge others’ intentions. (shrink)

Disrupting Journalism Ethics sets out to disrupt and change how we think about journalism and its ethics. The book contends that long-established ways of thinking, which have come down to us from the history of journalism, need radical conceptual reform, with alternate conceptions of the role of journalism and fresh principles to evaluate practice. Through a series of disruptions, the book undermines the traditional principles of journalistic neutrality and "just the facts" reporting. It proposes an alternate philosophy of journalism as (...) engagement for democracy. The aim is a journalism ethic better suited to an age of digital and global media. As a philosophical pragmatist, Stephen J. A. Ward critiques traditional conceptions of accuracy, neutrality, detachment and patriotism, evaluating their capacity to respond to ethical dilemmas for journalists in the 21st century. The book proposes a holistic mindset for doing journalism ethics, a theory of journalism as advocacy for egalitarian democracy, and a global redefinition of basic journalistic norms. The book concludes by outlining the shape of a future journalism ethics, employing these alternative notions. Disrupting Journalism Ethics is an important intervention into the role of journalism today. It asks: what new role journalists should play in today's digital media world? And what new mind-set, new aims, and new standards ought jounalists to embrace? The book aims to persuade--and provoke--ethicists, journalists, students, and members of the public to disrupt and invent. (shrink)

This book traces the life's work of a man now widely regarded as one of the greatest economists, political philosophers and social theorists of the century. The result is the most alive and accessible introduction to Hayek to date.

Hans Morgenthau was a founder of the modern discipline of International Relations, and his Politics among Nations was for decades the dominant textbook in the field. The character of his Realism has frequently been discussed in debates on methodology and the nature of theory in International Relations. Almost all of this discussion has mischaracterized his views. The clues given in his writings, as well as his biography, point directly to Max Weber’s methodological writings. Morgenthau, it is argued, was a sophisticated (...) user of Weber’s views who self-consciously applied them in the sphere of International Relations in such a way that Realism provided an ideal-typical model of the rational and responsible statesman. This interpretation both explains Morgenthau’s views and shows them to be a serious, complex, and compelling response to the issues which have animated the controversies over International Relations theory after Waltz’s presentation of the methodological basis for his neo-Realism. (shrink)

The expansion of the corpus of international human rights to include the right to water and sanitation has implications both for the process of recognizing human rights and for future developments in the relationships between technology, engineering and human rights. Concerns with threats to human rights resulting from developments in science and technology were expressed in the early days of the United Nations (UN), along with the recognition of the ambitious human right of everyone “to enjoy the benefits of scientific (...) progress and its applications.” This comment explores the hypothesis that the emerging concepts most likely to follow recognition of the human right to water primarily involve issues of science and technology, such as access to medicines or clean and healthy environment. Many threats to human rights from advances in science, which were identified in the past as potential, have become real today, such as invasion of privacy from electronic recording, deprivation of health and livelihood as a result of climate change, or control over individual autonomy through advances in genetics and neuroscience. This comment concludes by urging greater engagement of scientists and engineers, in partnership with human rights specialists, in translating normative pronouncements into defining policy and planning interventions. (shrink)

This paper takes as its point of departure Roland Barthes’s proposition in La Chambre claire that the nineteenth century “invented History and Photography,” that the era of photography is one of revolutions, and that the photograph’s “testimony” has diminished our capacity to think in terms of “duration.” Barthes also asserts that the French photographer Nadar is “the greatest photographer in the world,” but takes no account of Nadar’s acute receptivity to the history of the nineteenth century. The paper argues that, (...) though he fully recognized the unique properties of the new medium, Nadar himself was overridingly preoccupied with assessing photography’s role in a period when war and revolution were compromising the onward march of social and economic progress. Throughout his life, he was committed to the progressive ideas that he assimilated while growing up in Paris and Lyon in the 1830s. He wrote of the emergence of a Bohemian culture in the Latin Quarter of Paris, and remained keenly aware of the visual impressions that he had received in his youth from the popular lithographs of the pre-photographic era. He became a supporter of the artistic avant-garde, which led him to purchase important work by the landscape painter Daubigny. In his art criticism, he excoriated the later portraits of Ingres, which might have competed with his own reputation as a photographic portraitist. Yet, in his admiration for Delacroix, he emphasized the lengthy initiation necessary for the appreciation of the master’s paintings, implying a direct contrast with the “instantaneity” of the photographic process. By common consent, the period of Nadar’s great success as a portraitist, which secured his posthumous fame, occupied a short phase in his career as a whole. But his writings show that it was his lively intuition of the wider ramifications of photography that impelled him to move on—experimenting successfully with the first aerial photographs and documenting the catacombs of Paris with the aid of magnesium lighting. Though he could never experience television, he left a narrative in which the feasibility of transmitting images over a distance was presented as being startlingly realistic. In short, Nadar’s published work can be viewed as a sustained meditation on the interaction of historical experience and the media, which not only records but anticipates photography’s impact within the wider framework of visual culture. (shrink)