In a recent paper Weinberg (2007) claims that there is an essential mark of trustworthiness which typical sources of evidence as perception or memory have, but philosophical intuitions lack, namely that we are able to detect and correct errors produced by these “hopeful” sources. In my paper I will argue that being a hopeful source isn't necessary for providing us with evidence. I then will show that, given some plausible background assumptions, intuitions at least come close to being hopeful, if (...) they are reliable. If this is true, Weinberg's new challenge comes down to the claim that philosophical intuitions are not reliable since they are significantly unstable. In the second part of my paper I will argue that and why the experimentally established instability of folk intuitions about philosophical cases does not show that philosopher's expert intuitions about these cases are instable. (shrink)

The paper gives a physicist's view on the framework of branching space-time, 385--434). Branching models are constructed from physical state assignments. The models are then employed to give a formal semantics for the modal operators ``possibly'' and ``necessarily'' and for the counterfactual conditional. The resulting formal language can be used to analyze quantum correlation experiments. As an application sketch, Stapp's premises LOC1 and LOC2 from his purported proof of non-locality, 300--304) are analyzed.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.4 (2001) 323-326 [Access article in PDF] The Tacit Dimension Thomas Fuchs Thirty years after its appearance, Blankenburg's "Psychopathology of common sense" has not lost its relevance. In my commentary I will try to illustrate the fruitfulness of his approach by pointing to some connections with the phenomenology of the body as well as with recent memory and infant research.As Blankenburg himself indicates, the (...) notion of common sense developed by a shift of meaning from the classical sensus communis and thus has its original basis in the sensual-bodily experience. By the koinè aísthesis, Aristoteles meant a central sense organ integrating all single modalities of sensation (which he localized in the heart). In German physiology and psychiatry of the nineteenth century, the sensus communis was still translated as "Gemeingefühl" ("common feeling") or "cenesthesia" (Fuchs 1995). This term denoted the inner, proprioceptive bodily sensations, but also an original unity of the senses, which has been rediscovered by recent infant research as intermodal sensory perception. The affection of the body was thus regarded as the common basis of all sensation.Looking on this track for a bodily basis of the common sense, we find it in the habitual structure of the lived-body as analysed by Merleau-Ponty (1945). The body is the primary "matter-of-course," namely, the tacitly functioning medium of our everyday being-in-the-world prior to any subject-object split. The body schema, in Merleau-Ponty's view, is not only a system of familiar units of movement or "kinetic melodies," it also incorporates the surrounding things, tools, and spaces that are familiar to us and that we "inhabit." Thus, the musician "does not only manipulate the instrument like a separate object, but lives in it like a limb and inhabits the expressive musical space it opens" (Behnke 1997). But for Merleau-Ponty, the body schema is also the basis of "intercorporeity," i.e., a prepersonal sphere of reciprocal comportment and understanding prior to any explicit consensus and symbolic communication. In this sphere of elementary contact, the "atmospheric" senses play a major role: The sense of smell (as shown, e.g., by the expression "to scent treason" or in German, "jemand nicht riechen können" [not be able to "smell" or stand someone]) as well as the sense of taste whose ambiguous meaning, mentioned by Blankenburg, points to the bodily basis of the feeling for what is suitable, decent, or aesthetically pleasing. Even the designation of homo sapiens that we give to ourselves is derived from the latin sapere (to taste/to know), and thus shows that the knowledge characteristic for man is not an explicit one, but an intuitive, implicit knowing or "feel" for his surroundings, or as Kant says, an "aesthetic rather than intellectual judgment" (cited by Blankenburg).Polanyi (1967) has analysed this knowledge at the roots of common sense as "tacit knowledge." It is based on processes of Gestalt formation that enable us to grasp unified wholes through their constituting elements without still being aware of the latter. Thus, we understand the facial expression of others immediately but cannot tell from which details. Or we know how [End Page 323] to waltz without knowing the single movements or being able to explain it. Tacit knowledge implies all the taken-for-granted that we have forgotten once it has become our second nature and part of our bodily habits. It is mainly based on the neuronal coupling of single sensori-motor units by repeated perception or action. This unconscious knowing has only recently come to be explored by psychology under the heading of "implicit" or "procedural memory" (Schacter 1987, 1996). It contains familiar styles or "melodies" of moving, perceiving, and being-with-others in which our whole bodily and emotional experience is engaged. There is an atmospheric, "felt" quality about them that cannot be analysed into single elements. Implicit knowledge may, therefore, never be wholly expressed by words—it is only realized in the concrete situation. It may only be circumscribed by expressions such as "how it feels...," "how it is...," e.g., how it is... (shrink)

Non-epistemic values play important roles in classificatory practice, such that philosophical accounts of kinds and classification should be able to accommodate them. Available accounts fail to do so, however. Our aim is to fill this lacuna by showing how non-epistemic values feature in scientific classification, and how they can be incorporated into a philosophical theory of classification and kinds. To achieve this, we present a novel account of kinds and classification, discuss examples from biological classification where non-epistemic values play decisive (...) roles, and show how this account accommodates the role of non-epistemic values. (shrink)

Philosophical theology is aimed primarily at theoretical understanding of the nature and attributes of God and of God's relationship to the world and its inhabitants. During the twentieth century, much of the philosophical community had grave doubts about our ability to attain any such understanding. In recent years the analytic tradition in particular has moved beyond the biases that placed obstacles in the way of the pursuing questions located on the interface of philosophy and religion. The result has been a (...) rebirth of serious, widely-discussed work in philosophical theology. The Oxford Handbook of Philosophical Theology attempts both to familiarize readers with the directions in which this scholarship has gone and to pursue the discussion into hitherto under-examined areas. Written by some of the leading scholars in the field, the essays in the Handbook are grouped in five sections. In the first, articles focus on the authority of scripture and tradition, on the nature and mechanisms of divine revelation, on the relation between religion and science, and on theology and mystery. The next section focuses on philosophical problems connected with the central divine attributes: aseity, omnipotence, omniscience, and the like. In Section Three, essays explore theories of divine action and divine providence, questions about petitionary prayer, problems about divine authority and God's relationship to morality and moral standards, and various formulations of and responses to the problem of evil. The fourth section examines philosophical problems that arise in connection with such central Christian doctrines as the trinity, the incarnation, the atonement, original sin, resurrection, and the Eucharist. Finally, Section Five introduces readers to work that is being done in Jewish, Islamic, and Chinese philosophical theology. (shrink)

There has been relatively little discussion, in contemporary philosophy of mind, of the active aspects of perceptual processes. This essay presents and offers some preliminary development of a view about what it is for an agent to watch a particular material object throughout a period of time. On this view, watching is a kind of perceptual activity distinguished by a distinctive epistemic role. The essay presents a puzzle about watching an object that arises through elementary reflection on the consequences of (...) two apparent truths about watching an object throughout a period of time. It proposes that the puzzle can be resolved by a view according to which for an agent to watch an object throughout a period of time is for that agent to maintain visual awareness of that object with the aim of perceptually knowing what that object is doing. The essay goes on to make some further suggestions about how the apparatus developed in connection with the notion of watching may enable us to offer related explanations of other kinds of perceptual activity. It proposes that a useful distinction can be drawn between perceptual activities like watching which have as their aim knowledge of what an object is doing and activities like looking or visually scrutinizing which have as their aims knowledge of the states or conditions of the objects of perceptual awareness. (shrink)

"De ente et essentia" from Thomas Aquinas. Thomas Aquinas (1225-1274), sanctus, doctor Ecclesiae catholicae, theologus italianus et philosophus mediaevalis.

We provide a formally rigorous framework for integrating singular causation, as understood by Nuel Belnap's theory of causae causantes, and objective single case probabilities. The central notion is that of a causal probability space whose sample space consists of causal alternatives. Such a probability space is generally not isomorphic to a product space. We give a causally motivated statement of the Markov condition and an analysis of the concept of screening-off. 1. Causal dependencies and probabilities1.1Background: causation in branching space-times1.2What are (...) probabilities defined for?2. Basic transitions2.1Basics of basic transitions2.2Sets of basic transitions3. Causal probability theory3.1Some simple cases3.2General causal probabilities3.3Application: probability of suprema of a chain. (shrink)

It is widely assumed that justification is defeasible, e.g. that under certain conditions counterevidence removes prior justification of beliefs. In this paper I will first (sect. 1) explain why this feature of justification poses a prima facie problem for reliabilism. I then will try out different reliabilist strategies to deal with the problem. Among them I will discuss conservative strategies (sect. 2), eliminativist stragies (sect. 3) and revisionist strategies (sect. 4). In the final section I will present an improved revisionist (...) approach to defeaters that is able to overcome the main shortcomings of the other approaches. (shrink)

Does the viability of the discovery program depend on showing either (1) that methods of generating new problem solutions, per se, have special probative weight (the per se thesis); or, (2) that the original conception of an idea is logically continuous with its justification (anti-divorce thesis)? Many writers have identified these as the key issues of the discovery debate. McLaughlin, Pera, and others recently have defended the discovery program by attacking the divorce thesis, while Laudan has attacked the discovery program (...) by rejecting the per se thesis. This disagreement over the central issue has led to communication breakdown. I contend that both friends and foes of discovery mistake the central issues. Recognizing a form of divorce helps rather than hurts the discovery program. However, the per se thesis is not essential to the program (nor is the related debate over novel prediction); hence, the status of the per se thesis is a side issue. With these clarifications in hand, we can proceed to the next stage of the discovery debate--the development (or revival) of a generative conception of justification which goes beyond consequentialism to forge a strong linkage of generation (or rather, generatability) with justification. (shrink)

While attention is widely recognised as central to perception, the term is often used to mean very different things. Prominent theories of attention — notably the premotor theory — relate it to planned or executed eye movements. This contrasts with the notion of attention as a gain control process that weights the information carried by different sensory channels. We draw upon recent advances in theoretical neurobiology to argue for a distinction between attentional gain mechanisms and salience attribution. The former depends (...) upon estimating the precision of sensory data, while the latter is a consequence of the need to actively engage with the sensorium. Having established this distinction, we consider the intimate relationship between attention and salience. (shrink)

G.E. Moore's Principia Ethica of 1903 is often considered a revolutionary work that set a new agenda for 20 th-century ethics. This historical view is hard to sustain, however. In metaethics Moore's non naturalist position was close to that defended by Henry Sidgwick and other late..

Hastings Center Report, Volume 52, Issue S1, Page S18-S21, March‐April 2022.

Der Gedanke, der sich in der modernen Idee der Autonomie verdichtet, ist ein doppelter: Die Figur der Autonomie enthält zugleich eine neue Auffassung von Normativität und eine eigene Konzeption von Freiheit. Dem Gedanken der Autonomie zufolge ist ein Gesetz, das wahrhaft normativ ist, eines, als dessen Urheber wir uns selbst betrachten können; und eine Freiheit, die im vollen Sinne wirklich ist, drückt sich in Gestalt eben solcher selbstgegebener Gesetze aus. Die Idee der Autonomie artikuliert so die Einsicht, dass man Freiheit (...) und Gesetz nicht durch ihre Entgegensetzung bestimmen kann, sondern durcheinander erläutern muss. Wirkliche Freiheit ist nicht Freiheit von Gesetzen, sondern Freiheit in Gesetzen; verbindliche Normen sind nicht das, was Freiheit äußerlich beschränkt, sondern das, was Freiheit innerlich verwirklicht. Die Idee der Autonomie, die für die moderne praktische Philosophie seit Rousseau und Kant grundlegend ist, zielt so darauf, Freiheit und Verbindlichkeit in einem Zuge zu artikulieren: durch die Form selbstgegebener Gesetze. -/- Mit Beiträgen von Robert Brandom, Judith Butler, Thomas Khurana, Christoph Menke, Terry Pinkard und Sebastian Rödl. (shrink)

Communication involves a great deal of uncertainty. Prima facie, it is therefore surprising that biological communication systems—from cellular to human—exhibit a high degree of ambiguity and often leave its resolution to contextual cues. This puzzle deepens once we consider that contextual information may diverge between individuals. In the following we lay out a model of ambiguous communication in iterated interactions between subjectively rational agents lacking a common contextual prior. We argue ambiguity’s justification to lie in endowing interlocutors with means to (...) flexibly adapt language use to each other and the context of their interaction to serve their communicative preferences. Linguistic alignment is shown to play an important role in this process; it foments convergence of contextual expectations and thereby leads to agreeing use and interpretation of ambiguous messages. We conclude that ambiguity is ecologically rational when interlocutors’ contextual expectations are generally in line or they interact multiple times in an informative context, enabling for the alignment of their expectations. In light of these results meaning multiplicity can be understood as an opportunistic outcome enabled and shaped by linguistic adaptation and contextual information. 1Meaning Multiplicity in Communication 2Ambiguous Signalling through Pragmatic Inference 2.1Preliminaries 2.2Signalling behaviour 2.3Communicative success 2.4Iterated interactions 3Predictions for Single and Iterated Interactions 3.1Simulations 3.2Exploration and past experience 3.3Preemptive adaptation 4Discussion 5Conclusion Appendix. (shrink)

Current psychology of human reasoning is divided into several different approaches. For instance, there is a major dispute over the question whether human beings are able to apply norms of the formal models of rationality such as rules of logic, or probability and decision theory, correctly. While researchers following the “heuristics and biases” approach argue that we deviate systematically from these norms, and so are perhaps deeply irrational, defenders of the “bounded rationality” approach think not only that the evidence for (...) this conclusion is problematic but also that we should not, at least not very often, use formal norms in reasoning. I argue that while the evidence for heuristics and biases is indeed questionable, the bounded rationality approach has its limits too. Most especially, we should not infer that formal norms play no role in a comprehensive theory of rationality. Instead, formal and bounded rules of reasoning might even be connected in a more comprehensive theory of rationality. (shrink)

Our moral responsibility for our actions seems to depend on our possession of a power to determine for ourselves what actions we perform - a power of self-determination. What kind of power is this? The paper discusses what power in general might involve, what differing kinds of power there might be, and the nature of self-determination in particular. A central question is whether this power on which our moral responsibility depends is by its nature a two-way power, involving a power (...) over alternatives or a freedom to do otherwise. Criticism is made of various attempts to understand self-determination in one-way terms, whether as a capacity for rationality (McDowell) or as a form of voluntariness (Frankfurt). It is argued in particular that Frankfurt's arguments to show that moral responsibility does not depend on a freedom to do otherwise beg the question against his opponents. (shrink)

Thomas Alured Faunce, College of Law, Fellows Road, Acton, Canberra ACT 0200, Australian National University, Fax: 61 2 61253971, Email: Thomas.Faunce{at}anu.edu.au ' + u + '@' + d + ' '//-->This paper sets out to analyse three different academic proposals for addressing the needs of the poor in relation to new, rather than ‘essential’ medicines. It focuses particularly on research and development prize funds, a health impact fund system and a multilateral treaty on health technology cost-effectiveness evaluation and (...) competitive tender. It compares the extent to which each responds to the ‘market fundamentalist’ philosophy and begins to analyse their respective strengths and weaknesses. CiteULike Connotea Del.icio.us What's this? (shrink)

Hanks has defended a novel account of what propositions are. His key argument against Soames' rival view is that predication is not neutral. According to Hanks, predication is essentially committal. I show that Hanks' argument for this conclusion raises problems for his own account of questions and orders.

This paper considers the question whether the notion of the relative apriori, central to Michael Friedman’s transcendentalist programme for philosophy of science, is available also to philosophers who reject appeals to a synthetic a priori. After tracing the rediscovery of the relative a priori and delineating its potential, the question is considered whether Friedman’s arguments against Quinean naturalism and Carnap’s attenuated logicism tell against a conception of philosophy as scientific metatheory that combines logical and empirical inquiries. Finding an opening here (...) it is argued that this conception can also help itself to the notion of a relative a priori which, it is agreed, is central to historically informed theorising about science. (shrink)

While some philosophers believe disabilities constitute a “bad-difference,” others think they constitute a “mere-difference” (Barnes 2016). On this latter view, while disabilities may create certain hardships, having a disability is not bad in itself. I argue that chronic pain problematizes this disability-neutral view. In doing so, I first survey the literature on chronic pain (§1). Then, I argue that Barnes’s mere-difference view cannot adequately accommodate the lived experiences of many people who suffer from chronic pain (§2). Next, I consider two (...) ways Barnes might respond and I explain why these responses are not workable (§3). Finally, I conclude with a brief discussion of disability variantism, the view that just as some disabilities can be neutral or even positive for some individuals, other disabilities like chronic pain can understandably make some people’s lives miserable not because society has failed them but simply because some conditions can openly conflict with well-being (§4). (shrink)

'Methinks I am like a man, who having narrowly escap'd shipwreck', David Hume writes in A Treatise of Human Nature, 'has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe'. With these words, Hume begins a memorable depiction of the crisis of philosophy and his turn to moral and political philosophy as the path forward. In this groundbreaking work, Thomas W. (...) Merrill shows how Hume's turn is the core of his thought, linking Hume's metaphysical and philosophical crisis to the moral-political inquiries of his mature thought. Merrill shows how Hume's comparison of himself to Socrates in the introduction to the Treatise illuminates the dramatic structure and argument of the book as a whole, and he traces Hume's underappreciated argument about the political role of philosophy in the Essays. (shrink)

This book explores Levinas's rethinking of the meaning of ethics, justice and the human from a position that affirms but goes beyond the anti-humanist philosophy of the twentieth century.

The paper argues that the theory of Implicit Definition cannot give an account of knowledge of logical principles. According to this theory, the meanings of certain expressions are determined such that they make certain principles containing them true; this is supposed to explain our knowledge of the principles as derived from our knowledge of what the expressions mean. The paper argues that this explanation succeeds only if Implicit Definition can account for our understanding of the logical constants, and that fully (...) understanding a logical constant in turn requires the ability to apply it correctly in particular cases. It is shown, however, that Implicit Definition cannot account for this ability, even if it draws on introduction rules for the logical constants. In particular, Implicit Definition cannot account for our ability to apply negation in particular cases. Owing to constraints relating to the unique characterisation of logical constants, invoking the notion of rejection does not remedy the situation. Given its failure to explain knowledge of logic, the prospects of Implicit Definition to explain other kinds of a priori knowledge are even worse. (shrink)

Hass wird in der Arbeit als eine anhaltende affektive Gesinnung verstanden, die auf eine erlebte Kränkung oder Ungerechtigkeit zurückgeht und auf Rache an ihrem Urheber, in extre­men Fällen auf die Vernichtung des Feindes gerichtet ist. Die Dynamik und Radikalität insbesondere des malignen Hasses resultiert, so die These des Autors, aus einer Affektretention, die durch die selbst empfundene Schwäche oder Ohnmacht des Hassenden bedingt ist. Durch diesen Rückstau wird der Hass demnach in der Latenzphase immer weiter genährt, bis er schließlich in (...) akute destruktive Handlungen umschlagen kann. Als charakteristische Struktur des Hasses wird dabei eine Dialektik von Selbststeigerung und Selbstdestruktivität mit fortschreitender Entleerung des Selbst herausgearbeitet. Diese indivi­duelle Dynamik findet sich in oft potenzierter Form im Hass von Gruppen wieder. Der Autor untersucht die Phänomenologie des Hasses und die daraus resultierende Form von Destruktivität anhand literarischer Beispiele, psychischer Störungen und gesellschaftlicher Phänomene. (shrink)

In this paper I will develop the argument that a cognitivist and virtue ethical approach to moral reasons is the only approach that can sustain a non-alienated relation to one’s character and ethical commitments. [Thomas, 2005] As a corollary of this claim, I will argue that moral reasons must be understood as reasonably partial. A view of this kind can, nevertheless, recognise the existence of general and positive obligations to humanity. Doing so does not undermine the view by leading (...) to a highly demanding view of morality. Indeed, it offers a defence against the view that an analogy between obligations of immediate rescue to particular individuals and general and positive obligations to humanity leads to the conclusion that morality is highly demanding. The plan of this paper is as follows. The first section sets out the main elements of a cognitivist and virtue ethical approach to moral reasons. The second applies it to the test case of an argument that claims that one way in which one seeks to lead a non-alienated ethical life, a life of integrity, is incompatible with the requirements of consequentialism given certain very general facts about the moral state of the world. [Ashford, 2000] My.. (shrink)

Paragraph 50 of Wittgenstein'sPhilosophical Investigationsfamously says that there is one thing of which one can neither state that it is 1 m long nor that it isn't: the standard metre in Paris. Consensus appears to be that (1) exegetically speaking, Wittgenstein affirms this claim, and (2) systematically, whether or not one agrees with it, the practice of using a material artefact as a measurement standard has important philosophical consequences. In this paper, in contrast, we show that (1') Wittgenstein does not (...) affirm the standard metre claim and (2') historical facts about material length standards do not warrant deeper philosophical conclusions. References to material measurement standards in the literature gravely distort the actual metrological practices of developing and using such standards. (shrink)

In recent years historians have revisited the creation of the United Nations (UN) system by highlighting the enduring influence of Empire and recognizing the substantial role of cultural and scientific actors in wartime international diplomacy. The British biochemist Joseph Needham, who participated in the creation of the United Nations Educational, Scientific and Cultural Organization (UNESCO), was one of them. Yet, if historians have recognized his role as the leading architect of the sciences at UNESCO, they still fall short of engaging (...) with the Chinese and imperial geography of his involvement with UNESCO. During the Second World War, Needham was stationed in war-torn China. As director of the Sino-British Scientific Cooperation Office, Needham not only organized Sino-British scientific cooperation against the Japanese invasion, but his mission inspired his engagement for a reform of international science and fueled an international campaign that led him to become the director of UNESCO’s Natural Science division after the war. By reconstructing his campaign in context, this article seeks to demonstrate how the imperial and transnational scientific networks of the wartime era fostered the creation of a scientific mandate for UNESCO. It situates Needham’s activism and ideas in the context of the Sino-Japanese war, imperial wartime technocracy, and China’s scientific nationalism. In so doing, it reveals a string of forgotten partners from China and the British Empire. Their conception of a reorganized international science and shared belief in modern science and its ideal of universality shaped Needham’s vision for science at UNESCO, while their activism contributed decisively to the success of his campaign. This inquiry hence participates in recent efforts to challenge the existing Eurocentrism corseting the historiography of the UN and expands the historiography of scientific internationalism beyond Europe and North America. Importantly, it also contributes to uncovering the technocratic ties established between Empire and the UN system from its onset. (shrink)

Standard definitions of lying imply that intending to deceive others is a necessary condition of one's telling a lie. In an earlier paper, which appeared in this journal, Wokutch, Murrmann and I argued that intending to deceive others is not a necessary condition of one's telling a lie and proposed an alternative definition. In a reply which also appeared in this journal, Gary Jones argues that our arguments fail to establish the claim that it is possible to lie without intending (...) to deceive others, and that the objections which we raise for standard definitions apply equally to our own. The present paper argues that one can lie without intending to deceive others. I concede Jones' second criticism and propose a new alternative definition. (shrink)

In this paper we offer a reconstruction of Anselm’s account of freedom that resolves various apparent inconsistencies. The linchpin of this account is the definition of freedom. Anselm argues that the power to preserve rectitude for its own sake requires the power to initiate an action of which the agent is the ultimate cause, but it does not always require that alternative possibilities be available to the agent. So while freedom is incompatible with coercion and external causal determination, an agent (...) can, under certain circumstances, act freely even though he cannot act otherwise than he does. (shrink)

Because wicked problems are beyond the scope of normal, industrial-age engineering science, sustainability problems will require reform of current engineering science and technology practices. We assert that, while pluralism concerning use of the term sustainability is likely to persist, universities should continue to cultivate research and education programs specifically devoted to sustainable engineering science, an enterprise that is formally demarcated from business-as-usual and systems optimization approaches. Advancing sustainable engineering science requires a shift in orientation away from reductionism and intellectual specialization (...) towards integrative approaches to science, education, and technology that: draw upon an ethical awareness that extends beyond the usual bounds of professional ethics or responsible conduct of research to include macroethics, adopt anticipatory and adaptive approaches to unintended consequences resulting from technological innovation that result in more resilient systems, and cultivate interactional expertise to facilitate cross-disciplinary exchange. Unfortunately, existing education and research training programs are ill-equipped to prepare scientists and engineers to operate effectively in a wicked problems milieu. Therefore, it is essential to create new programs of graduate education that will train scientists and engineers to become sustainable engineering science experts equipped to recognize and grapple with the macro-ethical, adaptive, and cross-disciplinary challenges embedded in their technical research and development programs. Content Type Journal Article Category Articles Pages 1-18 DOI 10.1007/s10806-011-9342-2 Authors Thomas Seager, School of Sustainability and The Built Environment, Arizona State University, Phoenix Metropolitan Area, AZ, USA Evan Selinger, Department of Philosophy, Rochester Institute of Technology, Henrietta, NY, USA Arnim Wiek, School of Sustainability, Arizona State University, Phoenix Metropolitan Area, AZ, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863. (shrink)