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121.
Paula Teijeiro 《Thought: A Journal of Philosophy》2020,9(1):14-24
Here, I examine the connective called Knot, which may be considered a threat to semanticists, but not to inferentialists. I argue that it constitutes a problem for neither, by showing, first, how to characterize it proof‐theoretically, and second, by showing how the issues it allegedly poses for the semanticist rest on an imprecise understanding of metainferences. I conclude that one should be careful in grounding philosophical disputes merely on formal tools. 相似文献
122.
Sergey Shulgin Julia Zinkina Andrey Korotayev 《Journal for the scientific study of religion》2019,58(3):591-603
It has long been noticed that older people tend to be more religious than younger people. However, it is still disputable whether this fact should be attributed to people generally becoming more religious with age per se (age effect), or to the process of secularization, wherein earlier cohorts (to which the now older people belong) used to be more religious than those that appeared later, younger cohorts (cohort effect). We try to distinguish between these two effects using a multifactor model applied to World Values Survey data (1981–2014) and find that at least in the developed countries the age effect strongly prevails over the cohort effect. This finding has important implications, e.g., that population aging in OECD countries can possibly slow down the transition from religious to secular values. This effect is already visible in some countries, such as Japan. 相似文献
123.
Sylvia Berryman 《Metaphilosophy》2019,50(4):405-420
Peter Singer’s groundbreaking call to action in 1972, “Famine, Affluence, and Morality,” drew philosophical attention to the topic of famine and the associated suffering or preventable death of many throughout the world. Yet despite the volume of philosophical work Singer’s paper inspired, it would still be easy to suppose that global poverty is not a problem for philosophers to take seriously in itself but is rather a particularly stark illustration or instance of a more general problem, whether in ethics or in political philosophy. The aim of this paper is to argue that the philosophical landscape of global poverty is both sui generis and sufficiently complex that the topic should be considered not as an instance of a more general philosophical problem but as a distinct area of normative inquiry. 相似文献
124.
The idea that payment for research participation can be coercive appears widespread among research ethics committee members, researchers, and regulatory bodies. Yet analysis of the concept of coercion by philosophers and bioethicists has mostly concluded that payment does not coerce, because coercion necessarily involves threats, not offers. In this article we aim to resolve this disagreement by distinguishing between two distinct but overlapping concepts of coercion. Consent-undermining coercion marks out certain actions as impermissible and certain agreements as unenforceable. By contrast, coercion as subjection indicates a way in which someone’s interests can be partially set back in virtue of being subject to another’s foreign will. While offers of payment do not normally constitute consent-undermining coercion, they do sometimes constitute coercion as subjection. We offer an analysis of coercion as subjection and propose three possible practical responses to worries about the coerciveness of payment. 相似文献
125.
Attila Tanyi 《Journal of Global Ethics》2017,13(3):260-263
In this introduction, I first present the general problematic of the special section. Our world faces several existential challenges (climate change, threat of (nuclear) war, and global injustice) and some would argue (with even more disagreeing) that the only adequate answer to these challenges is setting up a world government. I then introduce the contributions that comprise the scholarly body of the special section: Andri? on global democracy; Hahn on global political reconciliation; Pinheiro Walla on Kant and world government; Miklós &; Tanyi on institutional consequentialism and world governance. Lastly, I briefly describe the practical context in which the idea of the special section has arisen and in which the present contributions have taken shape. 相似文献
126.
Robin Dunford 《Journal of Global Ethics》2017,13(3):380-397
This paper argues that decolonial theory can offer a distinctive and valuable ethical lens. Decolonial perspectives give rise to an ethics that is fundamentally global but distinct from, and critical of, moral cosmopolitanism. Decolonial ethics shares with cosmopolitanism a refusal to circumscribe normative commitments on the basis of existing political and cultural boundaries. It differs from cosmopolitanism, though, by virtue of its rejection of the individualism and universalism of cosmopolitan thought. Where cosmopolitan approaches tend to articulate abstract principles developed from within a particular Western tradition, decolonial approaches reject abstract global designs in favour of inter-cultural dialogue amongst multiple people(s), including peoples who deem collective and non-human entities to be of fundamental moral importance. In addition, decolonial global ethics rejects universality in favour of ‘pluriversality’. 相似文献
127.
Jonathan O. Chimakonam 《Journal of Global Ethics》2017,13(2):120-137
In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces. 相似文献
128.
In this article, we explore the debate on corporate citizenship and the role of business in global governance. In the debate on political corporate social responsibility it is assumed that under globalization business is taking up a greater political role. Apart from economic responsibilities firms assume political responsibilities taking up traditional governmental tasks such as regulation of business and provision of public goods. We contrast this with a subsidiarity-based approach to governance, in which firms are seen as intermediate actors who have political co-responsibilities in society endowed upon them by (inter)national governmental institutions. We argue that both approaches face conceptual and empirical problems, and do not make clear the content and scope of political corporate responsibility. Based on Iris Marion Young’s account of political responsibility we argue that corporate actors and governmental actors have a shared responsibility to tackle societal problems. Taking political corporate responsibility not only entails engaging in private action or engaging in public–private partnerships, but it also includes aiding governmental actors to remedy injustice or even create public institutions where they do not yet exist. By adding this perspective we contribute to the debate on responsibility in corporate citizenship and clarify the political role business can play in global governance. 相似文献
129.
Robyn Carston 《Inquiry (Oslo, Norway)》2017,60(5):517-538
It has been claimed that pragmatic effects that arise in embedded clauses pose a problem for the Gricean reasoning procedure. I maintain, however, that the real issue these phenomena raise for Grice, as he himself acknowledged, is their violation of his saying/implicating distinction. While these effects can be accounted for by Gricean reasoning, which Mandy Simons clearly demonstrates, there is no way round this latter problem other than a major revision of Grice’s notion of ‘saying’ and hence of the saying/implicating distinction. 相似文献
130.
Julio Mun¨Oz-Rubio 《Science as culture》2013,22(3):303-339
Climate change has mutated from being a physical phenomenon to be studied to an idea to be contested. The sites of adjudication between competing truth claims have therefore moved from the secluded academy and scientific peer review to the vociferous agora and the extended peer community. This move is illustrated here using the case of the shrinking glaciers of Mt Kilimanjaro. Both the British engineer Guy Callendar, in 1944, and the American campaigner Al Gore, in 2006, claimed that the primary cause of this glacial recession was rising world temperature. Both were passionate believers in the reality of human-induced global warming, but they had very different resources at their disposal to advance these beliefs. While Callendar's claim was revealed only to the editor of the science journal Nature, Gore's claims were visible to millions through his film An Inconvenient Truth. While the force of Callendar's claim was weighed and adjudicated by one peer reviewer, the validity of Gore's claim was tested very publicly in the British courts. Both claims about the cause of Kilimanjaro's retreating glaciers were found wanting. The paper argues that this simple, but powerful, comparison between identical claims-making drawn from two different eras of science, yet with contrasting processes of truth-adjudication, illuminates the different ‘post-normal’ world of science climate change now inhabits. The case study is used to reflect on the role of the extended peer community in establishing and validating scientific knowledge about climate change: who participates, how trust is stabilised and whether science is thereby democratised. 相似文献