Linguistic Justice and Analytic Philosophy

Abstract

This paper investigates whether analytic philosophers who are non-native English speakers are subject to linguistic injustice and, if yes, what kind of injustice that is and whether it is different from the general disadvantage that non-native English speakers meet in a world where English is rapidly becoming the lingua franca. The paper begins with a critical review of the debate on linguistic justice, with a particular focus on the emergence of a lingua franca and the related questions of justice, both in terms of the disadvantages suffered by those groups who bear the cost of learning another language and in terms of forms of discrimination due to accents and language improprieties. We argue that being at a relative disadvantage compared to others does not necessarily translate in a proper injustice if fundamental civil, political and social provisions are in place. We suggest that a circumstance of injustice arises when such disadvantage affects those who are not yet members of such academic community such as prospective students, thus contributing in keeping the non-native group a minority. We qualify this case of disadvantage as a matter of structural injustice.     

Intention to change activities that reduce carbon dioxide emissions related to worry about global climate change consequences

IntroductionMitigating the global climate change requires actions at different levels including that lay people change their consumption patterns, which cause emissions of greenhouse gases. Recent research suggests that inducing affects such as fear and worry may have positive effects.ObjectiveTo investigate whether worry in addition to personalized information about emissions of carbon dioxide would influence lay people's intentions to change consumption-related personal activities causing carbon-dioxide emissions.MethodA municipality-provided tool to calculate their annual carbon dioxide emissions was used by 135 university students who after being informed about negative consequences of global climate change stated their intentions to change a number of personal activities to reduce carbon dioxide emissions during the following 12 months. They also rated how worried they were about eight global climate change consequences.ResultsIntentions to change travel, energy use at home, food consumption, involvement in environmental organizations, and support of environmental policies increased with worry. An interaction was also observed such that high-emitters’ intentions to invest in energy-efficient infrastructure increased more with worry than did low- and medium-emitters’ intentions.ConclusionsIn line with recent research positing that affect increases preventive actions, the hypothesis was supported that intentions to change personal activities to reduce carbon dioxide emissions increased with participants’ worry about the consequences of global climate change.     

Responses to Injustice in Popular Chinese Sayings and among Hong Kong Chinese Students

Abstract

Three studies were conducted in an investigation of how people in Chinese societies react to injustice. In Study 1, 293 Chinese sayings concerning injustice coping were subject to content analysis. In Study 2, 10 male and 10 female Hong Kong Chinese high school students indicated whether they had heard of the sayings in Study 1 and whether they agreed with them. In Study 3, 342 Hong Kong Chinese college students reported how they felt and what they did to reduce the injustice feeling they recently came across concerning an injustice. In Study 1, responses to injustices suggested by the Chinese sayings were dominated by cognitive reappraisal and alignment with external, metaphysical forces to maintain the perception of a just world; confrontation was generally discouraged. In Study 2 and Study 3, even among the highly Westernized Hong Kong Chinese students, the pattern of justice coping revealed in the popular sayings still prevailed.     

Territorial Loss as a Challenge for World Governance

Abstract

National governments have failed spectacularly to mitigate anthropogenic climate change and a sustainable approach to mitigation remains out of sight. This circumstance alone demonstrates the need for institutional reform. However, climate change is causing and will continue to cause large-scale loss and damage. Perhaps the most striking kind of that loss is territorial. Climate change induced sea level rise threatens not only vast coastal areas but also entire states. Therefore, mitigation is no longer sufficient. From the collective failure to mitigate climate change arises the collective duty to compensate. Compensating for territorial loss puts the spotlight on institutional deficiencies—which is why I explore them here. Specifically, I argue that (i) providing compensation for territorial loss is both morally required and politically advantageous and that (ii) it cannot be implemented effectively or efficiently without creating a global institution in charge of coordinating the process. Further, I (iii) make design recommendations for creating a global compensatory climate fund, (iv) situate my proposal within the debate on ideal and non-ideal theory, and (v) contend that the proposed institution would be a tool of world governance rather than a form of world government.     

Distinguished Lecture: Social structure,narrative and explanation

Recent work on social injustice has focused on implicit bias as an important factor in explaining persistent injustice in spite of achievements on civil rights. In this paper, I argue that because of its individualism, implicit bias explanation, taken alone, is inadequate to explain ongoing injustice; and, more importantly, it fails to call attention to what is morally at stake. An adequate account of how implicit bias functions must situate it within a broader theory of social structures and structural injustice; changing structures is often a precondition for changing patterns of thought and action and is certainly required for durable change.     

Intersectionality and Crime: An Exploratory Look at How Gender and Race Influence Responses to Injustice Associated with Strain

ABSTRACT

Gender and race condition perceptions of and responses to injustice associated with strain. Yet, it is unclear how various types of injustice (distributive, procedural, and interactional) affect criminal coping by gender and race – especially among Asians and whites. A vignette of an academic group project that depicted a distributive injustice and manipulated procedural and interactional injustice was randomly assigned to a sample of undergraduates. Analyses reveal that injustice is associated with Asian and white males engaging in different types of deviance. Implications for the relationship that gender and race have in affecting perceptions of and responses to injustice are discussed.     

Examining the Role of Carbon Capture and Storage Through an Ethical Lens

The risk posed by anthropogenic climate change is generally accepted, and the challenge we face to reduce greenhouse gas (GHG) emissions to a tolerable limit cannot be underestimated. Reducing GHG emissions can be achieved either by producing less GHG to begin with or by emitting less GHG into the atmosphere. One carbon mitigation technology with large potential for capturing carbon dioxide at the point source of emissions is carbon capture and storage (CCS). However, the merits of CCS have been questioned, both on practical and ethical grounds. While the practical concerns have already received substantial attention, the ethical concerns still demand further consideration. This article aims to respond to this deficit by reviewing the critical ethical challenges raised by CCS as a possible tool in a climate mitigation strategy and argues that the urgency stemming from climate change underpins many of the concerns raised by CCS.     

Examining Spirituality Over Time: Latent Growth Curve and Individual Growth Curve Analyses

SUMMARY

Research on spirituality and religiousness has gained growing attention in recent years; however, most studies have used cross-sectional designs. As research on this topic evolves, there has been increasing recognition of the need to examine these constructs and their effects through the use of longitudinal designs. Beyond repeated-measures ANOVA and OLS regression models, what tools are available to examine these constructs over time? The purpose of this paper is to provide an overview of two cutting-edge statistical techniques that will facilitate longitudinal investigations of spirituality and religiousness: latent growth curve analysis using structural equation modeling (SEM) and individual growth curve models. The SEM growth curve approach examines change at the group level, with change over time expressed as a single latent growth factor. In contrast, individual growth curve models consider longitudinal change at the level of the person. While similar results may be obtained using either method, researchers may opt for one over the other due to the strengths and weaknesses associated with these methods. Examples of applications of both approaches to longitudinal studies of spirituality and religiousness are presented and discussed, along with design and data considerations when employing these modeling techniques.     

Narrative Fiction and Epistemic Injustice

This article looks at the role that narrative fiction—film, television, and literature—can play in countering and mitigating epistemic injustice. The notion of epistemic injustice is explicated by Miranda Fricker as a distinctive kind of injustice done to a knower in her role as a knower and is identified in two forms: testimonial injustice and hermeneutical injustice. The operation of both types of epistemic injustice depend upon the social imagination and the shared concepts of social identity within it—what it is to be a man, woman, straight, black, gay, transgender. It is here that narrative fiction becomes pertinent, as it has the potential to influence the social imagination for the better. Fricker uses fictional scenarios to clarify her notions of epistemic injustice; I argue that aside from elucidating analysis of our epistemic practices, fiction can also provide epistemic correctives. In the first through fourth sections of the paper, I explore ways in which narrative fiction can combat testimonial and hermeneutical injustice. The fifth section then considers the unique features of narrative fiction in this capacity to resist epistemic injustice and argues that it capitalizes on advantages that other approaches cannot share in.     

The Moral Taintedness of Benefiting from Injustice

It is common to focus on the duties of the wrongdoer in cases that involve injustice. Presumably, the wrongdoer owes her victim an apology for having wronged her and perhaps compensation for having harmed her. But, these are not the only duties that may arise. Are other beneficiaries of an injustice permitted to retain the fruits of the injustice? If not, who becomes entitled to those funds? In recent years, the Connection Account has emerged as an influential account that purports to explain cases such as Embezzlement. This account holds that benefiting from injustice can give rise to a corrective duty - that is, a duty of compensation - owed specifically to the victim of the injustice from which the recipient benefits. This duty is grounded in the connection between the victim and the beneficiary of a given injustice. This paper has two aims. First, I show that we must reject the Connection Account on the grounds that it risks failing correctly to identify those who become entitled to the fruits of injustice. I achieve this by developing and defending the fairness objection. Second, I offer an alternative account: the Moral Taintedness Account. This account states that, when identifying who is entitled to the fruits of injustice, the cause and the degree of the harm suffered by a victim are both relevant considerations, though it does not matter whether the victim is the victim of the injustice that gave rise to the fruits in question. This account avoids the problem associated with the Connection Account, and yields intuitive conclusions in an important range of test cases.     

Behavioural Change Techniques used in road safety interventions for young people

IntroductionDeath and injury from road traffic is a public health problem worldwide and accordingly there is substantial interest and investment in developing interventions to change road user behaviour. Alongside this, there is growing awareness of the need to evaluate interventions and to identify the most effective mechanisms by which behaviour can be changed. Progress has been hindered due to lack of a common taxonomy with which to define specific techniques used in attempts to change behaviour.ObjectiveBehavioural Change Techniques (BCTs) have been successfully deployed to change a range of different health behaviours. This paper defines a series of BCTs that can be applied in the road safety setting and asks which ones are found in road safety interventions for young road users?MethodAbraham and Michie (2008) identified twenty-six techniques used in behavioural change interventions. These BCTs, plus one other adapted from forensic psychology, are classified into nine groupings. Six educational road safety interventions commonly used in the UK with pre-drivers and young, novice drivers are characterised in terms of the BCTs they employ.ResultsOnly a small subset of BCTs are employed in most of the interventions. They concentrate primarily on increasing awareness of the risks associated with a particular behaviour, and the severity of the potential adverse consequences.ConclusionRecommendations are given for improving the effectiveness of road safety interventions for young people including young, novice drivers by increasing the range of BCTs deployed.     

Historical Use of the Climate Sink

In this paper I discuss a popular position in the climate justice literature concerning historical accountability for climate change. According to this view, historical high-emitters of greenhouse gases—or currently existing individuals that are appropriately related to them—are in possession of some form of emission debt, owed to certain of those who are now burdened by climate change. It is frequently claimed that such debts were originally incurred by historical emissions that violated a principle of fair shares for the world’s natural resources. Thus, a suitable principle of natural resource justice is required to render this interpretation of historical accountability complete. I argue that the need for such a principle poses a significant challenge for the historical emission debt view, because there doesn’t appear to be any determinate answer to the question what a fair share of climate sink capacity would have been historically. This leaves the historical emission debt view incomplete and thus unable to explain a powerful intuition that appears to motivate the view: namely, that there is something unjust about how the climate sink has historically been used. I suggest an alternative explanation of this common intuition according to which historically unequal consumption of climate sink capacity, whether or not wrongful in and of itself, is a symptom of broader global injustice concerning control over and access to the world’s natural resources. This broader historical injustice will be harder to quantify and harder to repair than that which the historical emission debt purports to identify.     

A Moral Predicament in the Criminal Law

Abstract

This essay is about the difficulties of doing criminal justice in the context of severe social injustice. Having been marginalized as citizens of the larger community, those who are victims of severe social injustice are understandably alienated from the dominant political institutions, and, not unreasonably, disrespect their authority, including that of the criminal law. The failure of equal treatment and protection and the absence of anything like fair and decent life prospects for the members of the marginalized populations erode the basis for its allegiance to demands of the political community. The criminal law thus occupies a problematic normative position with respect to lawbreakers in this population; in many cases, it finds itself in the position of convicting them for crimes for which the political community itself bears some significant responsibility. The attempt to administer criminal justice therefore faces a serious moral predicament; on the one hand, criminal law has a right and an obligation to protect citizens against serious crimes; on the other hand, because of its responsibility for the plight of many defendants, the dominant society is itself implicated in the wrongdoing in question. This paper tries to characterize the predicament in a perspicuous way and to suggest ways of proceeding in its face.     

On Philosophical Translator-Advocates and Linguistic Injustice

Abstract

This paper argues for the need of philosophical translator-advocates to overcome the (would-be) limitations produced by the linguistic narrowness of analytic philosophy. It draws on a model used to analyze epistemic communities in order to characterize a form of linguistic injustice. In particular it does so by treating language as an epistemic barrier to entry of ideas and people and by treating philosophical translator-advocates as engaged in a form of arbitrage. Along the way I specify some necessary and jointly sufficient characteristics of a philosophical translator-advocate. My argument is illuminated and vivified with examples from the history of analytic philosophy and other episodes from the history of philosophy.     

Guest Editorial: Conceptualizing Justice and Counter-Expertise

ABSTRACT

Systemic injustices exclude counter-experts from telling their stories and influencing the collective imagination. Four papers and some discussant essays illustrate the ways in which counter-experts cross boundaries to contest knowledge claims, legal institutions, and forms of data in order to resist various forms of injustice. Literature on counter-expertise, socio-technical imaginaries, and epistemic injustice highlights how marginalized groups are prevented from participating in the process of collective imagining. A definition of counter-expertise and a new typology of counter-expertise demonstrate how marginalized groups navigate boundaries to pursue epistemic justice. The four papers in the special issue exemplify the ways in which counter-experts navigate identity politics. To combat epistemic injustice within our field, STS scholars can be more inclusive with teaching, mentoring, reviewing and other forms of scholarly gatekeeping.     

Postmetaphysical Thinking or Refusal of Thought? Max Horkheimer’s Materialism as Philosophical Stance

Abstract

Frankfurt School critical theory has long opposed metaphysical philosophy because it ignores suffering and injustice. In the face of such criticism, proponents of metaphysics (for example Dieter Henrich) have accused critical theory of not fully investigating the questions is raises for itself, and falling into partial metaphysical positions, despite itself. If one focuses on Max Horkheimer’s early essays, such an accusation seems quite fitting. There he vociferously attacks metaphysics, but he also develops a theory that pushes toward metaphysical questions. His work can thus seem laden with unpacked metaphysical baggage, and fraught with contradiction. The aim of this paper is to show that Horkheimer’s critique of metaphysics makes sense and is not contradicted by a surreptitious metaphysics. To show this, Horkheimer’s views will be compared with Bas van Fraassen’s in The Empirical Stance. Ultimately, the paper should show that Horkheimer’s early philosophy can be reconstructed in such a way that it employs a ‘materialist stance’.     

Validation française de l’Inventaire d’Attitudes Environnementales

IntroductionClimate change has made it necessary to develop valid tools for studying pro-environmental behaviors.ObjectivesThe present study assessed the validity of the French translation of the brief version of Milfont and Duckitt's (2010) Environmental Attitudes Inventory. We chose this scale for its psychometric properties, its ability to predict behaviors, its theoretical foundations, and its use in many countries. In addition to the translation, we tested a shortened, 12-item version of the scale.MethodThree samples were used to study the structure of the IAE, its nomological network, its test–retest fidelity, and its predictive validity.ResultsIAE-24 has similar psychometric properties to the original version, for both one-factor and two-factor models (preservation and utilization dimensions). IAE-12 has satisfactory internal consistency if the one-factor model is used. The nomological network of IAE-24 is not totally identical to the original version. Differences can be ascribed to inconsistencies in the literature and the use of different scales. Both IAE-24 and IAE-12 have very satisfactory predictive validity and test–retest reliability.ConclusionThe French version of the IAE has satisfactory psychometric properties.     

Libertarianism,Climate Change,and Individual Responsibility

Much has been written about climate change from an ethical view in general, but less has been written about it from a libertarian point of view in particular. In this paper, I apply the libertarian moral theory to the problem of climate change. I focus on libertarianism’s implications for our individual emissions. I argue that (i) even if our individual emissions cause no harm to others, these emissions cross other people’s boundaries, (ii) although the boundary-crossings that are due to our ‘subsistence emissions’ are implicitly consented to by others, there is no such consent to our ‘non-subsistence emissions’, and (iii) there is no independent justification for these emissions. Although offsetting would provide such a justification, most emitters do not offset their non-subsistence emissions. Therefore, these emissions violate people’s rights, which means that they are impermissible according to libertarianism’s non-aggression principle.

     

Transhumanism and Roman Catholicism: Imagined and Real Tensions

Abstract

Transhumanists have asserted that religious people would both oppose life extension and allowing people with extended lives to die. In this paper, coming from a Roman Catholic perspective, I refute four myths associated with these claims: that the Church materially opposes life extension, that it conceptually opposes the very idea of life extension, that it opposes human genetic manipulation, and that it opposes letting people die in hospitals. I then propose that there are four real tensions that are much more significant: that material immortality is highly improbable, that injustice and inequality are major concerns, that transhuman omnipotence is impossible, and that utopianism is extremely dangerous.     

Reaching the Champions of Social Justice

Since the formation of the World Council of Churches (WCC) in 1948, the ecumenical voice against social injustice in the church and society has been strengthening. As one expression of unity among the fellowship, the WCC embarked in 2013 on a Pilgrimage of Justice and Peace to work, pray, and walk together for life-affirming economies, climate change, nonviolent peace building, and reconciliation and human dignity. Champions of these issues exist within the ecumenical movement. Yet one also finds that champions of one theme are pushing back on another theme. Sometimes it is due to diversity of contexts and biblical and theological interpretations. At other times it is due to unconscious bias about the holistic nature of God's mission of justice for all God's people and creation. This paper grapples with this question: Why are people who are so alive to economic and ecological injustice sometimes blind to racial and gender injustice? To answer this, I explore the existence of conscious and unconscious bias despite the many powerful ecumenical statements that have been issued on racial justice.