Abolishing Morality

Moral anti-realism comes in two forms – noncognitivism and the error theory. The noncognitivist says that when we make moral judgments we aren’t even trying to state moral facts. The error theorist says that when we make moral judgments we are making statements about what is objectively good, bad, right, or wrong but, since there are no moral facts, our moral judgments are uniformly false. This development of moral anti-realism was first seriously defended by John Mackie. In this paper I explore a dispute among moral error theorists about how to deal with false moral judgments. The advice of the moral abolitionist is to stop making moral judgments, but the contrary advice of the moral fictionalist is to retain moral language and moral thinking. After clarifying the choice that arises for the moral error theorist, I argue that moral abolitionism has much to recommend it. I discuss Mackie’s defense of moral fictionalism as well as a recent version of the same position offered by Daniel Nolan, Greg Restall, and Caroline West. Then I second some remarks Ian Hinckfuss made in his defense of moral abolitionism and his criticism of “the moral society.” One of the worst things about moral fictionalism is that it undermines our epistemology by promoting a culture of deception. To deal with this problem Richard Joyce offers a “non-assertive” version of moral fictionalism as perhaps the last option for an error theorist who hopes to avoid moral abolitionism. I discuss some of the problems facing that form of moral fictionalism, offer some further reasons for adopting moral abolitionism in our personal lives, and conclude with reasons for thinking that abolishing morality may be an essential step in achieving the goals well-meaning moralists and moral fictionalists have always cherished.

晚清中国乡村的公共道德生活探微

晚清时期,中国乡村公共道德生活基本延续着传统格局.晚清中国乡村传统公共道德生活格局存在着许多历史的局限性,但沉淀着中国千百年古老的道德文明精华,是近代化公共道德生活在中国乡村发生和发展的重要基点.     

Philosophy, Psychology, and Public Policy Aspects of Well-Being All Wrapped in One Book Designed to Ruffle Your Feathers

This is a book review of Daniel M. Haybron’s book titled The Pursuit of Unhappiness: The Elusive Psychology of Well-Being, published by Oxford University Press, 2008.

‘You beat ‘em,we feed ‘em!’: Enfolding laughter and pride

In this article I use the affective politics of laughter as an entry point into broadening understandings of the political potentiality of the everyday geographies of pride, centralizing in my analysis a safe house for women involved in street level sex work. I look to the ways in which the encounters between laughter and pride in this space expose its inextricability from bodily vitality and survival, feelings of collective belonging, and structural realities and inequalities. Using Gilles Deleuze's concept of the fold to structure my analysis, I use laughter as a lens to advance an understanding of pride that emphasizes its entanglement with collective affect and its immanent multiplicity as it is embodied through everyday encounters with difference. I emphasize the affective component of laughter's foldings as a means to think through the way vibrational pulls, pushes, tenors and tones work to move bodies toward or away from collectives, spaces, politics, ideas, relationships and ways of living. Exploring pride through the affective politics of laughter is a way to advance understandings of pride as emerging always in relation to collectives, histories, and spaces, rather than as an individual trait. Such a reframing has implications for understanding affective politics as a resource for social justice projects.     

Problematisations of Complexity: On the Notion and Production of Diverse Complexities in Healthcare Interventions and Evaluations

Within the literature on the evaluation of health (policy) interventions, complexity is a much-debated issue. In particular, many claim that so-called ‘complex interventions’ pose different challenges to evaluation studies than apparently ‘simple interventions’ do. Distinct ways of doing evaluation entail particular ontologies and epistemologies of complexity. They differ in terms of whether they define complexity as a quantitative trait of interventions, whether they see evaluation as part of or outside the intervention, and whether complexity can be regarded as an emergent property of the intervention and its evaluation. In practice, evaluators and commissioners of large health care improvement programmes rely on different, sometimes contradictory, repertoires about what it means to conduct a ‘good’ evaluation. This is an ongoing matter negotiated between and among commissioners, researchers, and—sometimes—programme managers. In particular, notions of evaluability, usefulness and distance/independence are problematised in different ways and with diverse consequences, which, in turn, produce other notions and layers of complexity such as temporal, institutional and affective complexities. When (social science) researchers claim that one method or another is better able to grasp complexity, they elide the issue that any methodological choice emphasises some complexities and lets others fade into the background. Analysing the practicalities and emotions involved in evaluation studies opens up the notion of complexity to analytical scrutiny, and suggests a basis for co-theorising between biomedical, public health and social scientists (including Science and Technology Studies scholars).     

毛泽东早期伦理思想的集中展现——《〈伦理学原理〉批注》记读

《<伦理学原理>批注》是青年毛泽东“修身课”、“哲学课”的学习体会和总结,其中关于强调伦理道德重在实践的观点,主张以事实论善恶、辨是非的观点,道德的阶级性和时代性的观点,道德、理想要坚持知、信、行相统一的观点等等,对我们今天贯彻公民道德实施纲要都有重要的指导意义。     

从"载营魄抱一"看逍遥境界与成仙信仰

中国古代道家(教)常常或隐或显地体现出对内体的肯定甚至眷恋。本文从中国古代的魂魄二元灵魂观入手考察其身体观及对灵肉关系的看法,并选取《庄子》逍遥境界与道教的成仙信仰这两种迥异于西方的超越样式进行具体的分析,以期展露其“肉体关怀”的真正根源所在。     

《序卦》卦序中的“参伍”“错综”思想

今本《周易》六十四卦卦序即《序卦》卦序,是根据一定象数原则有规律地排列出来的,而这种象数原则又体现了当时人的宇宙观及《易》的基本精神。三才、五行及错综变化思想是古人宇宙观的基本内容之一,也是易学的基本内容之一,而在《序卦》卦序建构所运用的诸多象数原则中,就有"参伍"错综"原则。     

Women as wives and rulers in Martin Luther's theology

This article offers a theological analysis of Martin Luther's complex view on women and their role in society, focusing on his exposition of the narratives of creation and fall in the Lectures on Genesis. Luther's understanding of women is defined by an ostensible paradox. On the one hand, Luther claims that all women are equal to men in relation to God and hold the power to rule over the earth, which they execute as leaders of the household. On the other hand, Luther passes on a traditional view of women being of a weaker nature and argues that wives have to subordinate to their husbands. I interpret this understanding of women as an outcome of Luther's theological anthropology based on his doctrine of justification. Men and women are equal as priests and kings in relation to God and authorized to manage their relationship with him, to teach and pray for others, and to disobey authority that interferes with this faith relation. As sinners, though, they must submit to authority to suppress sin. Both men and women exercise authority through their gender-specific callings in the earthly hierarchies, which constitute God's created order. However, women have to subordinate to their husbands in order to suppress sin. The article discusses whether this complex view on women promoted patriarchal social structures or whether the freedom and equality of the spiritual realm over time filtered through to the role of women in society, paving the way for their liberation.     

Students' online collaborative intention for group projects: Evidence from an extended version of the theory of planned behaviour

Given the increasing use of web technology for teaching and learning, this study developed and examined an extended version of the theory of planned behaviour (TPB) model, which explained students' intention to collaborate online for their group projects. Results indicated that past experience predicted the three antecedents of intention, while past behaviour was predictive of subjective norm and perceived behavioural control. Moreover, the three antecedents (attitude towards e‐collaboration, subjective norm and perceived behavioural control) were found to significantly predict e‐collaborative intention. This study explored the use of the “remember” type of awareness (i.e. past experience) and evaluated the value of the “know” type of awareness (i.e. past behaviour) in the TPB model.