Social appropriateness is an important topic – both in the human-human interaction (HHI), and in the human-machine interaction (HMI) context. As sociosensitive and socioactive assistance systems advance, the question arises whether a machine’s behavior should include considerations regarding social appropriateness. However, the concept of social appropriateness is difficult to define, as it is determined by multiple aspects. Thus, to date, a unified perspective, encompassing and combining multidisciplinary findings, is missing. When translating results from HHI (...) to HMI, it remains unclear whether such insights into the dynamics of social appropriateness between humans may in fact apply to sociosensitive and socioactive assistance systems. To shed light on this matter, we propose the Five Factor Model of Social Appropriateness (FASA) which provides a multidisciplinary perspective on the notion of social appropriateness and its implementation into technical systems. Finally, we offer reflections on the applicability and ethics of the FASA Model, highlighting both strengths and limitations of the framework. (shrink)

The aim of this contribution is to conduct a critical approach to the concept and traditional measurement of scientific culture on the basis of an analysis of the phenomenon of the social appropriation of the science, assuming a multidimensional outlook sensitive to its contextual and behavioural dimensions. The analysis will be carried out along with a revision of some statistical results coming from a recent opinion survey about public perception of science and technology in Spain.

Anwendungen Künstlicher Intelligenz, Maschinellen Lernens sowie Robotik und weitere informatische Systeme spielen in immer mehr Bereichen der menschlichen Lebenswelt eine immer wichtigere Rolle. Technik wird dabei auch weiterhin und zunehmend Medium menschlicher Kommunikation und Interaktion sein, darüber hinaus wird jedoch auch immer mehr menschliche Interaktion nicht nur durch sondern mit Technik stattfinden. Eine Dimension neuer Mensch-Technik-Relationen ist dabei das Phänomen sozialer Angemessenheit. Obgleich sich dieses nicht auf ein einfaches Regelwerk reduzieren lässt, verhalten sich Menschen in zwischenmenschlicher Interaktion ganz selbstverständlich sozial (...) angemessen und treffen in der Regel ohne Weiteres ‚den richtigen Ton‘. Wie aber verhält es sich mit ‚intelligenten‘ technischen Systemen? Können – sollten – diese mit Fähigkeiten zu entsprechendem Sozialverhalten ausgestattet werden, um damit auch eine weitere bedeutsame Grenze zwischen Mensch und Technik zum Verschwinden zu bringen? Anders gefragt: Ist es möglich und erforderlich, Technik zu sozialisieren? (shrink)

It is widely held that reflexivity is the defining feature of selfhood: the ability of the self to stand in a certain relation to itself. The question of how exactly to theorize this self-relation, however, has been the source of ongoing debate. In recent years, Kantian and post-Kantian approaches such as Christine Korsgaard’s constitutivism and Richard Moran’s commitment view, have attempted to establish the priority of the agential over the epistemic self-relation, thereby re-orientating the debate away from metaphysics and epistemology (...) towards ethics and moral psychology. Despite the important progress they make towards a de-alienated and reified understanding of the self-relation, however, I argue that the Kantian paradigm is ultimately inadequate because its methodological individualism makes it incapable of accounting for the irreducibly social dimension of the self-relation and, therefore, of successfully making the transition from ethics to social and political philosophy. In other words, an adequate ontology of the self-relation is possible only as a social ontology. In order to motivate this thesis, I appeal to two examples that expose the “social deficit” of the Kantian approach: Frantz Fanon’s phenomenology of race/racism in “The Lived Experience of the Black” and the phenomenon of cultural collapse in Jonathan Lear’sRadical Hope. I then go on to provide a sketch of an alternative approach based on the notion of “self-appropriation”, distinguishing it from Rahel Jaeggi’s use of the term in her recent critique of alienation, in the process. (shrink)

In this article, I explore teaching with a social foundations perspective in the unusual place of an Introduction to Assessment course for second-year, undergraduate, teacher candidates. By bringing the work of three candidates together with the four concerns of the proposed third edition of the Standards for Academic and Professional Instruction in Foundations of Education, Educational Studies, and Educational Policy Studies?P-12 students; professional educators; democratic educational practices; and research, policy, and advocacy?I argue for the possibility of alliance among educators (...) through engagement of the interpretive, normative, and critical perspectives. Alliance did not emerge in the work of the three candidates?instead the Standards, as embodied in my teaching, furthered the dominance of the modern myths of progress and individualism. I propose however, that the addition of an alliance perspective to the three existing social foundations perspectives upon which the Standards rely might better allow for work within and across the concerns delineated in the Standards. (shrink)

This chapter offers an account of the rise to prominence of the concept of ‘social capital’, its use in social policy and government agencies and the predominance within research and theory in this area of the work of Coleman (1988), Putnam (1995, 2000) and Fukuyama (1995). The extent of take up of these theorists, we note, is at the neglect of Bourdieu’s more sociological and critical conceptualization. We detail the differences, and indeed similarities, between these various conceptualizations of (...) social capital and illustrate the tendency to either marginalize or assimilate Bourdieu’s work to dominant usage. We also point to a relative neglect of ‘social capital’ among those feminists who have engaged critically with Bourdieu. We believe this feminist neglect is a matter of regret not only because social capital is being taken up exponentially and globally by government and non-governmental agencies to tackle social justice issues related to poverty and social exclusion but also because, as we demonstrate, the unpaid physical and emotional work associated with the production of social capital is, most usually, women’s work. (shrink)

Contemporary philosophy of recognition represents probably the most prominent direction that presently claims to introduce an updated version of classical German idealism into ongoing debates, including the debate on the nature of sociality. In particular, studies of Axel Honneth offer triggering contributions in Frankfurt School fashion while at the same time rejuvenating Hegel’s philosophy in terms of a philosophy of recognition. According to Honneth, this attempt at a rejuvenation also involves substantial modification of Hegelian doctrines. It is shown that Honneth (...) underestimates the implications of Hegel’s thoughts about the theme, method and systematic form of philosophy. As a consequence, Honneth’s social philosophy is, on the one hand, in need of a plausible foundation. This leads, on the other hand, to a different construction of the social within philosophy than Honneth offers. (shrink)

This article offers proposed guidelines intended to protect the public interest in relationship to the advocated social responsibilities of successful entrepreneurs. The author argues that the most effective approach, then, is not preaching about obligations but, rather, establishing financial incentives for doing well by doing good. One example is the U.S. patent system. Another is a redesigned tax system that uses imposts to make socially damaging activities expensive, while reducing the financial burden on virtuous behavior.

This paper identifies a theoretically neglected reason why cultural appropriation can be wrong and examines how this wrong is connected to a broader concern about cultural colonialism. Cultural appropriation is wrong if it perpetuates the lack of social recognition of certain groups, namely those that were colonized or otherwise oppressed, as cultural contributors despite their participatory role in the development of valuable cultural objects. This pernicious effect occurs through the phenomenon of detachment: as cultural objects developed among these groups (...) gain broader social uptake, these objects are appropriated in ways that obscure, denigrate, or crowd out the participatory role of the oppressed groups responsible for their development. This analysis sheds light on several other important theoretical issues, including why cultural appropriation is more contentious in certain social contexts, whether and how the issue of authenticity bears on the wrong of cultural appropriation, and what forms of cultural engagement avoid wrongful appropriation. (shrink)

The critique of the genetics of complex social outcomes is partly well-founded, insofar as social outcomes sometimes have unreliable relations with cognitive traits. But the correct conclusion is not to dismiss the entire field altogether. Rather, the implication is to redirect geneticists' attention to the stable cognitive phenotypes that are natural candidates for genetic analysis.

Slurs are expressions that can be used to demean and dehumanize targets based on their membership in racial, ethnic, religious, gender, or sexual orientation groups. Almost all treatments of slurs posit that they have derogatory content of some sort. Such views—which I call content-based—must explain why in cases of appropriation slurs fail to express their standard derogatory contents. A popular strategy is to take appropriated slurs to be ambiguous; they have both a derogatory content and a positive appropriated content. However, (...) if appropriated slurs are ambiguous, why can only members in the target group use them to express a non-offensive/positive meaning? Here, I develop and motivate an answer that could be adopted by any content-based theorist. I argue that appropriated contents of slurs include a plural fi rst-person pronoun. I show how the semantics of pronouns like ‘we’ can be put to use to explain why only some can use a slur to express its appropriated content. Moreover, I argue that the picture I develop is motivated by the process of appropriation and helps to explain how it achieves its aims of promoting group solidarity and positive group identity. (shrink)

This book validates the claim that the process of reproduction of social inequalities in teacher education is not a perfect, static process, but on the contrary, the real “seeds of transformation” within teacher education departments are abundant.

The article analyzes the social representations of ICTs’ appropriation for community empowerment by social movements. The study includes two recent Latin American student social movements: the Mexican #YoSoy132 and the Chilean student movement. Discourse analysis was used to examine interviews with participants in these social movements as well as other texts associated with their episodes of collective action. The discourse analysis was focused on four main dimensions of the social representations of ICTs’ appropriation: (1) the (...) interrelationships between the technological and the socio-political and cultural dimensions; (2) the tension between a visibility-centered and an articulating-focused use of ICTs; (3) the tension between the individual and the collective dimensions; and (4) the articulation between ICTs-based collective action and offline one. The findings indicate that the online/offline and the visibility/articulation tensions are relevant dimensions, in an articulated way, of the social representation of ICTs’ appropriation for collective empowerment. The results also indicate that the sociopolitical goals of the social movements are a central mediation for the process of configuration of the social representation, as it is proved by the importance of the individual/collective tension for the process. (shrink)

Drawing heavily on Wittgenstein, Winch’s The Idea of a Social Science advanced a forceful and still valuable critique of positivist/empiricist conceptions of social science. In its more self-confident assertions concerning the nature of philosophy and society, however, Winch failed to recognize Wittgenstein’s acknowledgement of and appreciation for the indeterminacy and unsettled character of social and moral life.

Antinatalism, a relatively recent moral philosophical perspective and ideology that avows “it is better not to have ever existed,” has spawned a new social movement with an active presence in social media. This study draws on the discourse historical approach (DHA) to critical discourse analysis for offering a firm understanding as to how the collective identity of the Facebook antinatalist NSM is formed. The findings from the analysis of the situated interaction among the NSM’s members demonstrate that collective (...) identity is far from a knitty-gritty concept, but a dynamic schema that includes a plethora of micro-interactions. Individuals constantly negotiate its meaning in context, as they seek to streamline the antinatalist system of ideas with their lifeworld through a web of interlocking schemata, discursive and rhetorical strategies. (shrink)

Within public health, and increasingly other areas of social policy, there are widespread calls to increase or improve the use of evidence for policy-making. Often these calls rest on an assumption that increased evidence utilisation will be a more efficient or effective means of achieving social goals. Yet a clear elucidation of what can be considered “good evidence” for policy is rarely articulated. Many of the current discussions of best practise in the health policy sector derive from the (...) evidence-based medicine movement, embracing the “hierarchy of evidence” that places experimental trials as pre-eminent in terms of methodological quality. However, a number of problems arise if these hierarchies are used to rank or prioritise policy relevance. Challenges in applying evidence hierarchies to policy questions arise from the fact that the EBM hierarchies rank evidence of intervention effect on a specified and limited number of outcomes. Previous authors have noted that evidence forms at the top of... (shrink)

Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...) the systematic nature of appropriative harms may allow us to sidestep the problem of essentialism, but not without cost. (shrink)

The paper starts by identifying dynamic stabilization as a defining feature of modern societies. This term refers to the fact that such a society requires (material) growth, (technological) augmentation and high rates of (cultural) innovation in order to reproduce its structure and to preserve the socioeconomic and political status quo. The subsequent sections explore the mechanisms and consequences of this mode of social reproduction, proceeding in three steps. First, three key aspects or ‘motors’ of dynamization are identified, namely the (...) mechanisms of (socio-economic) appropriation, (socio-cultural) acceleration and (socio-political) activation. In the second step, we argue that this ‘Triple-A-Mode’ of dynamic stabilization necessarily entails a logic of incessant escalation which eventually threatens to undermine itself, leading to a multifaceted process of destabilization. Unmistakable signs of this can be seen in the current financial, democratic, ecological and psychosocial crises. The third and last part briefly and very preliminarily sketches out the possible contours of a ‘post-growth’ society which could move beyond the current mode of dynamic stabilization. (shrink)

Media and nonhuman animal liberation is an under-researched area in the United Kingdom. If the most appropriate metaphor describing the media/social movement relationship is "dance," then largely the media and animal liberation are dancing in the dark of neglect. Drawing upon different approaches to media and offering some notes toward animal liberation media studies, this article explores how, by engaging with the "established terms of the problematic at play," animal liberationists and their claims are appropriated by speciesist ideology through (...) exclusion and confusing and redefining maneuvers. A contextual analysis of its typical texts raises questions of the public interest role, due impartiality of media and, implicitly, of movement strategy. (shrink)

Considering the play written by Daniel Berrigan about his own civil disobedience (burning hundreds of draft files in Catonsville, Maryland), the author asks whether Catholics have adopted the American dream at the expense of Christianity. How should we live and philosophize in an age of American empire? Philosophy must be both practical and transformative. We need to question our political situation since 2001, and arrive at a liberatory philosophy and social theory “from below” so as to meet Berrigan’s liberatory, (...) prophetic theology “from above,” resulting in a philosophy and theology of liberation of and from the seductive imperialist center. The author further stresses individual self-appropriation and the critique of imperialism through a Marxist understanding of surplus value (as arising from labor time for which workers are not paid). There is a link between capitalistic imperialism and militarism, and President Bush has made illegitimate use of religion in the attempt to legitimate empire. Liberation is the good and the happiness that together result from doing the work of justice, free from capitalist corruption. In challenging capitalist empire, we ought to aim for the “downward mobility” of a simpler lifestyle, where self-appropriation leads to moral, religious, and practical conversion. An inhumane, capitalist society is fundamentally at odds with us as human beings, as philosophers, and as Christians. (shrink)

The significance of the discovery of half of Dewey’s most important China lecture series notes, “Social and Political Philosophy,” cannot be overestimated. These newly-discovered lecture notes provide us with a unique opportunity to conduct a translation case study in both directions: first, to check Hu Shi’s translation against Dewey’s lecture notes; and second, to check John Dewey: Lectures in China, 1919-1920, “back translations” in the terminology of translation studies, both against Hu’s translation and against Dewey’s original notes that the (...) back translators tried to reconstruct. More important, by treating translations as re-writes and as products of cultural and ideological manipulations, this case study enables us to analyze how Hu Shi appropriated Dewey’s ideas to advance his own cultural and political agenda while acting as the latter’s interpreter. (shrink)

The social discount rate – the rate at which future benefit flows from government investment are discounted to present value – has been a frequent subject of technical debate among professional economists. From a broader perspective, however, the selection of an appropriate rate enjoins consideration of questions that define the very contours of our public philosophy. It carries implicit assumptions about the nature of citizenship, the relation between public and private spheres, and, most singularly, the status of a political (...) society as it is located in time. A key determinant of intertemporal economic allocation, the social discount rate provides a unique registry of a polity's historical consciousness and perceptions of its intergenerational obligations. Yet the highly technical nature of the debate over the discount rate has proven inhospitable to scholars otherwise inclined to investigate its ethical dimensions. Some, notably A. K. Sen, have begun to address these philosophical issues, though much territory remains to be explored. (shrink)

Assessing social risks has proven difficult for IRBs. We undertook a novel effort to empirically investigate social risks before an HIV prevention trial among drug users in Thailand and China. The assessment investigated whether law, policies and enforcement strategies would place research subjects at significantly elevated risk of arrest, incarceration, physical harm, breach of confidentiality, or loss of access to health care relative to drug users not participating in the research. The study validated the investigator's concern that drug (...) users were subject to serious social risks in the site localities, but also suggested that participation in research posed little or no marginal increase in risk and might even have a protective effect. Our experience shows that it is feasible to inform IRB deliberations with actual data on social risks, but also raises the question of whether and when such research is an appropriate use of scare research resources. (shrink)

In this paper, I provide policymakers, who rely on science to address their missions, with two arguments for improving science for social benefits. I argue for a refined concept of social robustness that can distinguish socially appropriate cases of political reliance on science from inappropriate ones. Both of the constituents are essential for evaluating the social suitability of science-relevant policy or action. Using four cases of population control, I show that socially inappropriate political reliance on science can (...) make science epistemically and socially harmful. Moreover, I argue that such an evaluation process should be supported by a political culture of mutual criticism within science and society. This demands freedom of expression and critical examination of science-relevant policy consequences in view of a sufficiently wide range of social value commitments. This paper suggests that the same considerations of social robustness and political culture of mutual criticism should be of general relevance for policymakers engaging in debates about science and values such as those regarding climate change. (shrink)

The primary thesis of this article is that the rights and powers of corporations--to collect, recombine, and resell personal data--have accrued in such a way as to fundamentally circumvent traditional and conventional conceptions of privacy, especially with respect to the sphere of informational privacy. In so doing, informational capitalism has also altered in fundamental ways the public and social sphere itself, the sphere through which one might expect these corporate forces and uses of technology to be controlled.

This paper applies Wempe’s (2005, Business Ethics Quarterly 15(1), 113–135) boundary conditions that define the external and internal logics for contractarian business ethics theory, as a system of argumentation for evaluating current or prospective institutional arrangements for arriving at the “good life,” based on the principles and practices of social justice. It does so by showing that a more dynamic, process-oriented, and pluralist ‘dialogic twist’ to Donaldson and Dunfee’s (2003, ‘Social Contracts: sic et non’, in P. Heugens, H. (...) van Oosterhout and J. Vromen (eds.), The Social Institutions of Capitalism: Evolution and Design of Social Contracts (Cheltenham, UK, Edward Elgar Publishing, Ltd.) pp. 109–126; 1999, Ties that Bind: A Social Contracts Approach to Business Ethics (Boston, MA, Harvard Business School Press); 1995, Economics and Philosophy 11(1), 85–112; 1994, Academy of Management Review 19(2), 252–284.) integrated social contracting theory (ISCT) of economic ethics will further develop this promising and influential approach to moral reasoning, ethical decision-making, and stakeholder governance. This evolutionary, interactive learning-based model of ethical norm generation via dialogic stakeholder engagement is particularly appropriate within economic communities that are experiencing value conflict and pressures for institutional change. (shrink)

The five-stage skill-acquisition model developed by Stuart Dreyfus is revisited as an integral part of culture acquisition. This examination sheds light on the role intuitive knowledge plays during the 4th and 5th stages. When modern technology becomes universal and detaches itself from culture, this intuitive knowledge changes. This accounts for the loss of technologies that were socially appropriate and environmentally sustainable.

Cultural appropriation, also called cultural borrowing, has been the topic of much discussion in recent years. Roughly speaking, cultural appropriation happens when someone outside of a cultural or ethnic group takes or uses some object that is characteristic or in some way important to the group without the group’s permission. Individuals who find cultural appropriation unproblematic have often argued that if we express moral criticism of the use of traditional Sami outfits by non-Sami, then we are logically committed to criticize (...) all kinds of habits that are clearly acceptable –such as using jeans, eating pizza or drinking tea. However, we will argue that in many cases that objection is problematic. We point out that if one social habit or practice is prohibited by existing social conventions but another is not, then there is a convention difference between the cases. The convention difference is in turn a morally relevant difference, or so we aim to show. We refer to “moderate conventionalism,” according to which existing social conventions are morally relevant facts that should be taken into account when choosing how to act, whatever the content of the conventions happens to be. The claim is analogous with the traditional view that laws have some moral relevance and binding force independent of their content. _Keywords:_ cultural appropriation, conventionalism, moderate conventionalism, convention difference. (shrink)

Corporate social responsibility is frequently defined primarily in terms of the social and environmental impact of systemic organisational activity. This misses the point. To be applicable, corporate responsibility should be understood as a process, through which individuals’ moral values and concerns are articulated. Moreover, there are important grounds for asserting that such a process should be participative, involving employees . It seems inconsistent not to respect such groups’ right to an opinion, while at the same time purporting to (...) be ethical and responsible; also, a better alignment of organisational policy and employees’ values holds possibilities for enhanced motivation and work performance. Through such a participative process, matters of social responsibility may be identified in the expectations and moral claims of an organisation’s stakeholders. Such claims constitute prima facie obligations to which those responsible for corporate policy should attend, and where such demands conflict then dialogue is required in order to establish an appropriate course of action. (shrink)

In a recent issue of the Journal of Business Ethics, Filipe M. Santos posits that social entrepreneurs maximize not on value capture, but on value creation, only satisficing on value capture to fuel operations, reinvesting in growth, whatever the specific combination of institutional means is deemed appropriate. No doubt the analytical framework of value creation and value capture casts new light on the phenomenon of social entrepreneurship, but we think Santos is asking too much by advocating a shift (...) in focus away from the organization. On the contrary, we maintain that by refocusing the theory on the organizational level and away from the system it is possible to understand that not all organizational solutions available to social entrepreneurs are able to create value and not all value capture strategies can serve a social goal. Indeed, there is only one form of organization that fulfills the criteria of maximizing on value creation, while satisficing on value capture and that is the social enterprise. (shrink)

Teachers and teacher educators in the US struggle with conflicting needs. They must think critically and adaptively in response to the rapidly changing demographics of their students and adjust to a policy climate that emphasizes standardization, measurement, and disregard for teachers as professionals. Embattled pre-service teacher education programs in institutions of higher education have traditionally sought to develop teacher candidates’ knowledge, skills, and dispositions. The authors argue that in the current climate pre-service teachers also must appropriate conceptual frameworks to support (...) their development as responsive professionals. While dispositions are beliefs and attitudes the origin and teaching of which remain in dispute, concepts like social justice, political-economic equity, and formative assessment are abstract ideas or concepts that inform practice. Conceptual tools, i.e., concepts, theories, and frameworks, guide novice teachers in making decisions in response to the growing and rapidly changing student populations they will teach as well as the policy contexts that constrain their teaching practice. The appropriation of conceptual tools contributes to development of vision and adaptive expertise required by responsive teacher professionals. Using an activity theory framework developed by Wartofsky that draws in particular on the classification of artifacts, or tools, this article frames and critically examines teachers’ need for conceptual tools, the appropriation of those tools, and a mixed methods study of that appropriation. The study demonstrates that teacher candidates do appropriate conceptual tools, but that measurement of that process, though desirable in the current policy context, requires the development of a systematic and replicable methodology. (shrink)

Philosophy & Social Criticism, Ahead of Print. What is cultural ‘appropriation’? What is cultural ‘appreciation’? Whatever the complex answer to this question, cultural appropriation is commonly defined as ‘the taking of something produced by members of one culture by members of another’, whilst appreciation is typically understood as mere ‘exploration’: ‘Appreciation explores whatever is there’. These provisional definitions suggest that there is an in-principle distinction between the two concepts that presupposes the following: what is appreciated is already available; what (...) is appropriated was, prior to its being taken, not already there or available. Moreover, perhaps appreciation, when contrasted to appropriation, is unproblematic precisely due to this basic difference. In this paper, we argue that the exclusive disjunction – appropriation or appreciation – rests on a false distinction between the two. We also show that this distinction presupposes a false normative principle that to the extent that x is appreciation rather than appropriation, then x is not – relevant to this issue – a wrong. Against these presuppositions, we defend the view that appropriation is already built into appreciation. This does not mean that we cannot ask questions of appreciation, but that questions of appreciation do not preclude the problematics of appropriation. (shrink)

There is increasing recognition that sustainable diets need to be ‘culturally appropriate’. In relation to food consumption, however, it is often unclear what cultural appropriateness–or related terms, such as cultural or social acceptability–actually means. Often these terms go undefined, and where definitions are present, they vary widely. Based on a systematic literature review this paper explores how cultural appropriateness of food consumption is conceptualised across different research literatures, identifying six main themes in how cultural appropriateness is (...) understood and applied. The paper then critically analyses these themes in relation to sustainable food system transformation. We explore how the themes conceptualise change, finding that cultural appropriateness is viewed in two main ways: either as a relatively static obstacle to be overcome, or as a dynamic and negotiated process. Both perspectives, we argue, entail different scientific, practical and political effects. Each perspective offers particular affordances for understanding and governing sustainable food system transition, although between perspectives there is likely to be a trade-off between theoretical sophistication and practical operationalizability. Based on this analysis we argue that researchers, policymakers and practitioners should be explicit about their commitment to a particular understanding of cultural appropriateness, as this will have implications for scientific and societal applications of their work. This is particularly the case, we suggest, in relation to the transdisciplinary collaborations necessary to effectively address the ‘wicked problem’ of food system sustainability. We conclude by offering a tentative general definition of cultural appropriateness as it relates to food consumption. (shrink)

Human beings, even very young infants, and members of several other species, exhibit remarkable capacities for attending to and engaging with others. These basic capacities have been the subject of intense research in developmental psychology, cognitive psychology, comparative psychology, neuroscience, and philosophy of mind over the last several decades. Appropriately characterizing the exact level and nature of these abilities and what lies at their basis continues to prove a tricky business. The contributions to this special issue investigate whether and to (...) what extent the exercise of such capacities count as, or are best explained by, a genuine understanding of minds, where such understanding depends on the creatures in question possessing capacities for attributing a range of mental states and their contents in systematic ways. The question that takes center stage is: Do the capacities for attending to and engaging with others in question involve mindreading or is this achieved by other means? In this editorial we will review the state of the debate between mindreading and alternative accounts of social cognition. The issue is organized as follows: the first two papers review the experimental literature on mindreading in primates (Bermúdez) and children (Low & Wang), and the kinds of arguments made for mindreading and alternative accounts of social cognition. The next set of papers (Hedger & Fabricius, Lurz & Krachun, Zawidzki, and de Bruin et al.) further critique the existing experimental data and defend various mindreading and non-mindreading accounts. The final set of papers address further issues raised by phenomenological (Jacob, Zahavi), enactive (Michael), and embodied (Spaulding) accounts of social cognition. (shrink)

Children’s movies and animated cartoons today increasingly include homosexual characters, which can be welcomed from an equal-rights perspective. Yet, an intensive public debate has been initiated regarding the (age) appropriateness of such depictions. So far, it is unclear how heterosexual adults react to the presence of gay characters in children’s animated cartoons. Drawing from social identity theory, we conducted an experiment in Germany. Using the Powtoon animation software, we created two versions of a trailer of a fictitious animated (...) cartoon based on two almost identical storylines – one involving a heterosexual couple and the other a lesbian couple. Participants were exposed to only one version. Results of the experiment revealed that adults gave higher age ratings to the version that featured the lesbian couple. Yet, this effect was moderated, with only center- to right-leaning persons being affected. No effects were detected for left-leaning individuals. An exploratory analysis further revealed a moderation effect for individuals who believed in protection myths (i. e., protecting children from exposure to homosexuality), resulting in them giving higher age ratings compared to people who did not believe in protection myths. Implications are discussed, and age-rating measures are proposed for examining reactions to gay characters in communication research. (shrink)

Two recent discussions concerning punishment of the socially deprived reach conflicting conclusions. Andrew von Hirsch and Andrew Ashworth argue that we should sympathize with the predicament of the poor and therefore mitigate their sentences. Peter Chau disputes von Hirsch and Ashworth’s conclusion, contending that having to face strong temptations is not an appropriate ground for reducing anyone’s punishment for their crimes. I argue that neither von Hirsch and Ashworth’s account nor Chau’s critique of it is persuasive. I then take up (...) the challenge of showing why social deprivation renders punishment problematic. I contend that it establishes a perverse incentive structure that is persistent and powerful, requiring the disadvantaged to exercise self-control on an ongoing basis. Repeated acts of self-control are difficult, especially for youths whose skills at it are not yet fully developed. Also, in a variety of more and less subtle ways, social deprivation reduces the incentives for self-control and may work to stunt its development. In closing, I briefly consider the options for responding to the crimes of the chronically disadvantaged. (shrink)

This paper outlines how the focus on how communicative signals might emerge and how the capacity to interpret them might develop, does not yet explain what type of motivation is required to actually deal with those signals. Without the consistent production of appropriate responses to the production of communicative signals, there would be no point in producing any signal. If language is a tool to accomplish things with others, we need to understand what would lead to cooperation. The first step (...) consists in avoiding the blind belief that all cooperation requires some prosocial attitude. A great deal of cooperation can occur while each participant in the interaction is selfishly attempting to maximize their own benefits or minimizing damaging consequences.I describe how different types of turn-taking can be achieved via different levels of cognitive complexity and how interpretive turn-taking requires a great deal of cognitive abilities that great apes possess. Finally, I provide empirical evidence of social manipulation in non-human primates. Given our awareness of the occurrence of social manipulation during cooperation among human adults, it seems necessary to reconsider to what degree human communication and language evolution require unique prosocial motivations. (shrink)

We used a new method called “Ghost-in-the-Machine” (GiM) to investigate social interactions with a robotic bartender taking orders for drinks and serving them. Using the GiM paradigm allowed us to identify how human participants recognize the intentions of customers on the basis of the output of the robotic recognizers. Specifically, we measured which recognizer modalities (e.g., speech, the distance to the bar) were relevant at different stages of the interaction. This provided insights into human social behavior necessary for (...) the development of socially competent robots. When initiating the drink-order interaction, the most important recognizers were those based on computer vision. When drink orders were being placed, however, the most important information source was the speech recognition. Interestingly, the participants used only a subset of the available information, focussing only on a few relevant recognizers while ignoring others. This reduced the risk of acting on erroneous sensor data and enabled them to complete service interactions more swiftly than a robot using all available sensor data. We also investigated socially appropriate response strategies. In their responses,the participants preferred to use the same modality as the customer’s requests, e.g., they tended to respond verbally to verbal requests. Also, they added redundancy to their responses, for instance by using echo questions. We argue that incorporating the social strategies discovered with the GiM paradigm in multimodal grammars of human–robot interactions improves the robustness and the ease-of-use of these interactions, and therefore provides a smoother user experience. (shrink)

Social policy is based, since its inception, on a certain “philosophy” regarding the desirable social model, encompassing religious, political and social values, as well as appropriate objectives and tools for protecting vulnerable target groups. This philosophy differs both geographically and historically. Thus, European social policies have a specific axiological foundation comparing to social models developed on other continents. Even if relatively stable, this foundation is continuously redefined and, therefore, the European social model is an (...) evolving concept. Our paper analyses how social vulnerability and vulnerable groups are redefined within the European social policies, during Covid-19 pandemic. If in recent decades the European social policies have tried to implement more selective and means-tested social protection, the approach to social protection during the pandemic is different, there are indications of increasing the universalisation of social benefits for covering new vulnerabilities. In our analysis, the pandemic accentuated some pre-existing trends to redefine the predilect target groups and their social protection: larger decommodification, protection for atypical employment, social security schemes covering new risks, and instruments for a new work-life balance. At the same time, European social protection policies tend towards synergy with actions in the fields of digitalisation and ecology. Are these changes temporary or will they last even after the pandemic? Of course, it is difficult to make predictions, but we believe that some of them anticipate possible structural reforms of more humane, less biopolitical European social protection policies. Our analysis is based on data from social statistics, official documents and public speeches. (shrink)

Observing the phenomenon of cultural appropriation in a case of theatre: Kanata the controversial spectacle by the Québecois Robert Lepage raises issues of aesthetics. The specific cultural, political and social context, together with the singularity of theatre as an art form, makes this a unique case study shedding light on that phenomenon and causing us to rethink some long-standing principles of aesthetics.