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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Virtue Ethics</h1><div class="u-tcGrayDark">39,575 Followers</div><div class="u-tcGrayDark u-mt2x">Most downloaded papers in <b>Virtue Ethics</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li><a href="https://www.academia.edu/Documents/in/Virtue_Ethics">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Virtue_Ethics/MostCited">Most Cited Papers</a></li><li class="active"><a href="https://www.academia.edu/Documents/in/Virtue_Ethics/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Virtue_Ethics/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Virtue_Ethics">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10290501" data-work_id="10290501" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10290501/Science_cannot_determine_human_values">Science cannot determine human values</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10290501" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10290501" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ea6a3aa65a67edba53f2719bafd2f4c4" rel="nofollow" data-download="{"attachment_id":44205498,"asset_id":10290501,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/44205498/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="377433" href="https://oxford.academia.edu/BrianDEarp">Brian D . Earp</a><script data-card-contents-for-user="377433" type="text/json">{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . 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To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense. ","downloadable_attachments":[{"id":44205498,"asset_id":10290501,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . 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Ethics","url":"https://www.academia.edu/Documents/in/Business_and_Ethics?f_ri=3468"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion?f_ri=3468"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=3468"},{"id":872505,"name":"Pakistani Taliban","url":"https://www.academia.edu/Documents/in/Pakistani_Taliban?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9742506" data-work_id="9742506" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9742506/The_Onlife_Manifesto_Being_Human_in_a_Hyperconnected_Era">The Onlife Manifesto - Being Human in a Hyperconnected Era</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">- Result of “the Onlife Initiative,” a one-year project funded by the European Commission to study the deployment of ICTs and its effects on the human condition - Inspires reflection on the ways in which a hyperconnected world forces the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9742506" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">- Result of “the Onlife Initiative,” a one-year project funded by the European Commission to study the deployment of ICTs and its effects on the human condition <br />- Inspires reflection on the ways in which a hyperconnected world forces the rethinking of the conceptual frameworks on which policies are built<br />- Draws upon the work of a group of scholars from a wide range of disciplines including, anthropology, cognitive science, computer science, law, philosophy, political science<br /><br />What is the impact of information and communication technologies (ICTs) on the human condition? In order to address this question, in 2012 the European Commission organized a research project entitled The Onlife Initiative: concept reengineering for rethinking societal concerns in the digital transition. This volume collects the work of the Onlife Initiative. It explores how the development and widespread use of ICTs have a radical impact on the human condition.<br /><br />ICTs are not mere tools but rather social forces that are increasingly affecting our self-conception (who we are), our mutual interactions (how we socialise); our conception of reality (our metaphysics); and our interactions with reality (our agency). In each case, ICTs have a huge ethical, legal, and political significance, yet one with which we have begun to come to terms only recently.<br /><br />The impact exercised by ICTs is due to at least four major transformations: the blurring of the distinction between reality and virtuality; the blurring of the distinction between human, machine and nature; the reversal from information scarcity to information abundance; and the shift from the primacy of stand-alone things, properties, and binary relations, to the primacy of interactions, processes and networks.<br /><br />Such transformations are testing the foundations of our conceptual frameworks. Our current conceptual toolbox is no longer fitted to address new ICT-related challenges. This is not only a problem in itself. It is also a risk, because the lack of a clear understanding of our present time may easily lead to negative projections about the future. The goal of The Manifesto, and of the whole book that contextualises, is therefore that of contributing to the update of our philosophy. It is a constructive goal. The book is meant to be a positive contribution to rethinking the philosophy on which policies are built in a hyperconnected world, so that we may have a better chance of understanding our ICT-related problems and solving them satisfactorily.<br /><br />The Manifesto launches an open debate on the impacts of ICTs on public spaces, politics and societal expectations toward policymaking in the Digital Agenda for Europe’s remit. More broadly, it helps start a reflection on the way in which a hyperconnected world calls for rethinking the referential frameworks on which policies are built.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9742506" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="eb71d199d33c3edd34c045c39349a658" rel="nofollow" data-download="{"attachment_id":35926359,"asset_id":9742506,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35926359/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span></li><li class="js-paper-rank-work_9742506 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9742506"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9742506, container: ".js-paper-rank-work_9742506", }); 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$(".js-view-count[data-work-id=9742506]").text(description); $(".js-view-count-work_9742506").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9742506").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9742506"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">140</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="37" href="https://www.academia.edu/Documents/in/Information_Systems">Information Systems</a>, <script data-card-contents-for-ri="37" type="text/json">{"id":37,"name":"Information Systems","url":"https://www.academia.edu/Documents/in/Information_Systems?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="46" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="422" href="https://www.academia.edu/Documents/in/Computer_Science">Computer Science</a>, <script data-card-contents-for-ri="422" type="text/json">{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="459" href="https://www.academia.edu/Documents/in/Information_Science">Information Science</a><script data-card-contents-for-ri="459" type="text/json">{"id":459,"name":"Information Science","url":"https://www.academia.edu/Documents/in/Information_Science?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9742506]'), work: {"id":9742506,"title":"The Onlife Manifesto - Being Human in a Hyperconnected Era","created_at":"2014-12-12T09:44:31.732-08:00","url":"https://www.academia.edu/9742506/The_Onlife_Manifesto_Being_Human_in_a_Hyperconnected_Era?f_ri=3468","dom_id":"work_9742506","summary":"- Result of “the Onlife Initiative,” a one-year project funded by the European Commission to study the deployment of ICTs and its effects on the human condition \n- Inspires reflection on the ways in which a hyperconnected world forces the rethinking of the conceptual frameworks on which policies are built\n- Draws upon the work of a group of scholars from a wide range of disciplines including, anthropology, cognitive science, computer science, law, philosophy, political science\n\nWhat is the impact of information and communication technologies (ICTs) on the human condition? In order to address this question, in 2012 the European Commission organized a research project entitled The Onlife Initiative: concept reengineering for rethinking societal concerns in the digital transition. This volume collects the work of the Onlife Initiative. It explores how the development and widespread use of ICTs have a radical impact on the human condition.\n\nICTs are not mere tools but rather social forces that are increasingly affecting our self-conception (who we are), our mutual interactions (how we socialise); our conception of reality (our metaphysics); and our interactions with reality (our agency). In each case, ICTs have a huge ethical, legal, and political significance, yet one with which we have begun to come to terms only recently.\n\nThe impact exercised by ICTs is due to at least four major transformations: the blurring of the distinction between reality and virtuality; the blurring of the distinction between human, machine and nature; the reversal from information scarcity to information abundance; and the shift from the primacy of stand-alone things, properties, and binary relations, to the primacy of interactions, processes and networks.\n\nSuch transformations are testing the foundations of our conceptual frameworks. Our current conceptual toolbox is no longer fitted to address new ICT-related challenges. This is not only a problem in itself. It is also a risk, because the lack of a clear understanding of our present time may easily lead to negative projections about the future. The goal of The Manifesto, and of the whole book that contextualises, is therefore that of contributing to the update of our philosophy. It is a constructive goal. The book is meant to be a positive contribution to rethinking the philosophy on which policies are built in a hyperconnected world, so that we may have a better chance of understanding our ICT-related problems and solving them satisfactorily.\n\nThe Manifesto launches an open debate on the impacts of ICTs on public spaces, politics and societal expectations toward policymaking in the Digital Agenda for Europe’s remit. 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landscaping Data Ethics as a new branch of ethics that studies and evaluates moral problems related to data (including generation, recording, curation, processing, dissemination, sharing, and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_30234860" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This theme issue has the founding ambition of landscaping Data Ethics as a new branch of ethics that studies and evaluates moral problems related to data (including generation, recording, curation, processing, dissemination, sharing, and use), algorithms (including AI, artificial agents, machine learning, and robots), and corresponding practices (including responsible innovation, programming, hacking, and professional codes), in order to formulate and support morally good solutions (e.g. right conducts or right values). Data Ethics builds on the foundation provided by Computer and Information Ethics but, at the same time, it refines the approach endorsed so far in this research field, by shifting the Level of Abstraction of ethical enquiries, from being information-centric to being data-centric. This shift brings into focus the different moral dimensions of all kinds of data, even the data that never translate directly into information but can be used to support actions or generate behaviours, for example. It highlights the need for ethical analyses to concentrate on the content and nature of computational operations—the interactions among hardware, software, and data—rather than on the variety of digital technologies that enables them. And it emphasises the complexity of the ethical challenges posed by Data Science. Because of such complexity, Data Ethics should be developed from the start as a macroethics, that is, as an overall framework that avoids narrow, ad hoc approaches and addresses the ethical impact and implications of Data Science and its applications within a consistent, holistic, and inclusive framework. Only as a macroethics Data Ethics will provide the solutions that can maximise the value of Data Science for our societies, for all of us, and for our environments.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/30234860" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d1988777c9d8fdc27ff36bf868495ce8" rel="nofollow" data-download="{"attachment_id":51111581,"asset_id":30234860,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/51111581/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-30234860">+1</span><div class="hidden js-additional-users-30234860"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://oxford.academia.edu/MariaTadeo">Mariarosaria Taddeo</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-30234860'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-30234860').html(); 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Data Ethics builds on the foundation provided by Computer and Information Ethics but, at the same time, it refines the approach endorsed so far in this research field, by shifting the Level of Abstraction of ethical enquiries, from being information-centric to being data-centric. This shift brings into focus the different moral dimensions of all kinds of data, even the data that never translate directly into information but can be used to support actions or generate behaviours, for example. It highlights the need for ethical analyses to concentrate on the content and nature of computational operations—the interactions among hardware, software, and data—rather than on the variety of digital technologies that enables them. And it emphasises the complexity of the ethical challenges posed by Data Science. Because of such complexity, Data Ethics should be developed from the start as a macroethics, that is, as an overall framework that avoids narrow, ad hoc approaches and addresses the ethical impact and implications of Data Science and its applications within a consistent, holistic, and inclusive framework. 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Although the exact nature of the relationship between love and addiction has been described in inconsistent terms throughout the literature, we offer a framework that... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3393872" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Recent research suggests that romantic love may be literally addictive. Although the exact nature of the relationship between love and addiction has been described in inconsistent terms throughout the literature, we offer a framework that distinguishes between a narrow view and a broad view of love addiction. The narrow view counts only the most extreme, harmful forms of love or love-related behaviors as being potentially addictive in nature. The broad view, by contrast, counts even basic social attachment as being on a spectrum of addictive motivations, underwritten by similar neurochemical processes as more conventional addictions. We argue that on either understanding of love-as-addiction, treatment decisions should hinge on considerations of harm and well-being rather than on definitions of disease. Implications for the ethical use of anti-love biotechnology are considered.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3393872" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="64b6258842c63736b2c971a5bf92e87b" rel="nofollow" data-download="{"attachment_id":51854297,"asset_id":3393872,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/51854297/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="377433" href="https://oxford.academia.edu/BrianDEarp">Brian D . Earp</a><script data-card-contents-for-user="377433" type="text/json">{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . 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u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/14408794/The_Fourth_Revolution_How_the_Infosphere_is_Reshaping_Human_Reality">The Fourth Revolution - How the Infosphere is Reshaping Human Reality</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Who are we, and how do we relate to each other? Luciano Floridi, one of the leading figures in contemporary philosophy, argues that the explosive developments in Information and Communication Technologies (ICTs) is changing the answer to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_14408794" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Who are we, and how do we relate to each other? Luciano Floridi, one of the leading figures in contemporary philosophy, argues that the explosive developments in Information and Communication Technologies (ICTs) is changing the answer to these fundamental human questions. <br /> <br />As the boundaries between life online and offline break down, and we become seamlessly connected to each other and surrounded by smart, responsive objects, we are all becoming integrated into an "infosphere". Personas we adopt in social media, for example, feed into our 'real' lives so that we begin to live, as Floridi puts in, "onlife". Following those led by Copernicus, Darwin, and Freud, this metaphysical shift represents nothing less than a fourth revolution. <br /> <br />"Onlife" defines more and more of our daily activity - the way we shop, work, learn, care for our health, entertain ourselves, conduct our relationships; the way we interact with the worlds of law, finance, and politics; even the way we conduct war. In every department of life, ICTs have become environmental forces which are creating and transforming our realities. How can we ensure that we shall reap their benefits? What are the implicit risks? Are our technologies going to enable and empower us, or constrain us? Floridi argues that we must expand our ecological and ethical approach to cover both natural and man-made realities, putting the 'e' in an environmentalism that can deal successfully with the new challenges posed by our digital technologies and information society.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/14408794" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="803348e568651eb9592f029b9c0650a6" rel="nofollow" data-download="{"attachment_id":38298016,"asset_id":14408794,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/38298016/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span></li><li class="js-paper-rank-work_14408794 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="14408794"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 14408794, container: ".js-paper-rank-work_14408794", }); 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Luciano Floridi, one of the leading figures in contemporary philosophy, argues that the explosive developments in Information and Communication Technologies (ICTs) is changing the answer to these fundamental human questions. \r\n\r\nAs the boundaries between life online and offline break down, and we become seamlessly connected to each other and surrounded by smart, responsive objects, we are all becoming integrated into an \"infosphere\". Personas we adopt in social media, for example, feed into our 'real' lives so that we begin to live, as Floridi puts in, \"onlife\". Following those led by Copernicus, Darwin, and Freud, this metaphysical shift represents nothing less than a fourth revolution.\r\n\r\n\"Onlife\" defines more and more of our daily activity - the way we shop, work, learn, care for our health, entertain ourselves, conduct our relationships; the way we interact with the worlds of law, finance, and politics; even the way we conduct war. In every department of life, ICTs have become environmental forces which are creating and transforming our realities. How can we ensure that we shall reap their benefits? What are the implicit risks? Are our technologies going to enable and empower us, or constrain us? Floridi argues that we must expand our ecological and ethical approach to cover both natural and man-made realities, putting the 'e' in an environmentalism that can deal successfully with the new challenges posed by our digital technologies and information society.","downloadable_attachments":[{"id":38298016,"asset_id":14408794,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=3468","nofollow":false},{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science?f_ri=3468","nofollow":false},{"id":491,"name":"Information Technology","url":"https://www.academia.edu/Documents/in/Information_Technology?f_ri=3468","nofollow":false},{"id":724,"name":"Economics","url":"https://www.academia.edu/Documents/in/Economics?f_ri=3468","nofollow":false},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=3468"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind?f_ri=3468"},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=3468"},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468"},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science?f_ri=3468"},{"id":904,"name":"Normative Ethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics?f_ri=3468"},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=3468"},{"id":923,"name":"Technology","url":"https://www.academia.edu/Documents/in/Technology?f_ri=3468"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468"},{"id":3723,"name":"History of Science","url":"https://www.academia.edu/Documents/in/History_of_Science?f_ri=3468"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=3468"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=3468"},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=3468"},{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=3468"},{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=3468"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=3468"},{"id":42814,"name":"Ethics and economics","url":"https://www.academia.edu/Documents/in/Ethics_and_economics?f_ri=3468"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3291458" data-work_id="3291458" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3291458/Planning_and_Foucault_In_Search_of_the_Dark_Side_of_Planning_Theory">Planning and Foucault: In Search of the Dark Side of Planning Theory</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3291458" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3291458" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="70bc58c4fa9f747d0160a1b5891e1fb6" rel="nofollow" data-download="{"attachment_id":31124416,"asset_id":3291458,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31124416/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="81790" href="https://oxford.academia.edu/BentFlyvbjerg">Bent Flyvbjerg</a><script data-card-contents-for-user="81790" type="text/json">{"id":81790,"first_name":"Bent","last_name":"Flyvbjerg","domain_name":"oxford","page_name":"BentFlyvbjerg","display_name":"Bent Flyvbjerg","profile_url":"https://oxford.academia.edu/BentFlyvbjerg?f_ri=3468","photo":"https://0.academia-photos.com/81790/22737/1557553/s65_bent.flyvbjerg.jpg"}</script></span></span></li><li class="js-paper-rank-work_3291458 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3291458"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3291458, container: ".js-paper-rank-work_3291458", }); 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We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.","downloadable_attachments":[{"id":31124416,"asset_id":3291458,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":81790,"first_name":"Bent","last_name":"Flyvbjerg","domain_name":"oxford","page_name":"BentFlyvbjerg","display_name":"Bent Flyvbjerg","profile_url":"https://oxford.academia.edu/BentFlyvbjerg?f_ri=3468","photo":"https://0.academia-photos.com/81790/22737/1557553/s65_bent.flyvbjerg.jpg"}],"research_interests":[{"id":8,"name":"Critical 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Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468"},{"id":47,"name":"Finance","url":"https://www.academia.edu/Documents/in/Finance?f_ri=3468"},{"id":55,"name":"Environmental Engineering","url":"https://www.academia.edu/Documents/in/Environmental_Engineering?f_ri=3468"},{"id":73,"name":"Civil Engineering","url":"https://www.academia.edu/Documents/in/Civil_Engineering?f_ri=3468"},{"id":74,"name":"Transportation Engineering","url":"https://www.academia.edu/Documents/in/Transportation_Engineering?f_ri=3468"},{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=3468"},{"id":132,"name":"History of Science and Technology","url":"https://www.academia.edu/Documents/in/History_of_Science_and_Technology?f_ri=3468"},{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History?f_ri=3468"},{"id":137,"name":"Economic 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Methodologies","url":"https://www.academia.edu/Documents/in/Collaborative_Action_Research_Methodologies?f_ri=3468"},{"id":1019487,"name":"Water In the City","url":"https://www.academia.edu/Documents/in/Water_In_the_City?f_ri=3468"},{"id":1019488,"name":"Change Implementation","url":"https://www.academia.edu/Documents/in/Change_Implementation?f_ri=3468"},{"id":1019489,"name":"Change Resistance","url":"https://www.academia.edu/Documents/in/Change_Resistance?f_ri=3468"},{"id":1019490,"name":"Coping With Change","url":"https://www.academia.edu/Documents/in/Coping_With_Change?f_ri=3468"},{"id":1019491,"name":"Change Factors","url":"https://www.academia.edu/Documents/in/Change_Factors?f_ri=3468"},{"id":1023313,"name":"Knowledgement Management","url":"https://www.academia.edu/Documents/in/Knowledgement_Management?f_ri=3468"},{"id":1023357,"name":"Hermenêutica Do Direito","url":"https://www.academia.edu/Documents/in/Hermeneutica_Do_Direito?f_ri=3468"},{"id":1023358,"name":"Social Movements/Civil Society","url":"https://www.academia.edu/Documents/in/Social_Movements_Civil_Society?f_ri=3468"},{"id":1023363,"name":"User Evaluations","url":"https://www.academia.edu/Documents/in/User_Evaluations?f_ri=3468"},{"id":1223610,"name":"Latin American feminisms","url":"https://www.academia.edu/Documents/in/Latin_American_feminisms?f_ri=3468"},{"id":1223646,"name":"Governance and Risk Management","url":"https://www.academia.edu/Documents/in/Governance_and_Risk_Management?f_ri=3468"},{"id":1723635,"name":"Public Policy","url":"https://www.academia.edu/Documents/in/Public_Policy?f_ri=3468"},{"id":1744493,"name":"Science and Technology Studies","url":"https://www.academia.edu/Documents/in/Science_and_Technology_Studies?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_14265640" data-work_id="14265640" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/14265640/What_is_the_Good_Life_Positive_psychology_and_the_Renaissance_of_Humanistic_Psychology">What is the Good Life? Positive psychology and the Renaissance of Humanistic Psychology</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Positive and humanistic psychology overlap in thematic content and theoretical presuppositions, yet positive psychology explicitly distances itself as a new movement, despite the fact that its literature implicitly references its... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_14265640" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Positive and humanistic psychology overlap in thematic content and theoretical presuppositions, yet positive psychology explicitly distances itself as a new movement, despite the fact that its literature implicitly references its extensive historical grounding within humanistic psychology. Consequently, humanistic psychologists both celebrate diffusion of humanistic ideas furthered by positive psychology, and resent its disavowal of the humanistic tradition. The undeniably close alignment of these two schools of thought is demonstrated in the embracing of eudaimonic, in contrast to hedonic, conceptions of happiness by positive psychology. Eudaimonic happiness cannot be purely value-free, nor can it be completely studied without using both nomethetic and idiographic (i.e., quantitative and qualitative) methods in addressing problems of value, which identifies positive psychology clearly as a humanistic approach, despite its protestations.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/14265640" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9cfcad2f934c5e7dfa0ab301f7f582f2" rel="nofollow" data-download="{"attachment_id":38251397,"asset_id":14265640,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/38251397/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="38881" href="https://pointpark.academia.edu/BrentRobbins">Brent Robbins</a><script data-card-contents-for-user="38881" type="text/json">{"id":38881,"first_name":"Brent","last_name":"Robbins","domain_name":"pointpark","page_name":"BrentRobbins","display_name":"Brent Robbins","profile_url":"https://pointpark.academia.edu/BrentRobbins?f_ri=3468","photo":"https://0.academia-photos.com/38881/12973/199478/s65_brent.robbins.jpg"}</script></span></span></li><li class="js-paper-rank-work_14265640 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="14265640"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 14265640, container: ".js-paper-rank-work_14265640", }); });</script></li><li class="js-percentile-work_14265640 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14265640; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_14265640"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_14265640 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="14265640"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14265640; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14265640]").text(description); $(".js-view-count-work_14265640").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_14265640").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="14265640"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="243" href="https://www.academia.edu/Documents/in/Positive_Psychology">Positive Psychology</a>, <script data-card-contents-for-ri="243" type="text/json">{"id":243,"name":"Positive Psychology","url":"https://www.academia.edu/Documents/in/Positive_Psychology?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7904" href="https://www.academia.edu/Documents/in/Humanistic_psychology">Humanistic psychology</a>, <script data-card-contents-for-ri="7904" type="text/json">{"id":7904,"name":"Humanistic psychology","url":"https://www.academia.edu/Documents/in/Humanistic_psychology?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="36621" href="https://www.academia.edu/Documents/in/Happiness_and_Well_Being">Happiness and Well Being</a><script data-card-contents-for-ri="36621" type="text/json">{"id":36621,"name":"Happiness and Well Being","url":"https://www.academia.edu/Documents/in/Happiness_and_Well_Being?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=14265640]'), work: {"id":14265640,"title":"What is the Good Life? Positive psychology and the Renaissance of Humanistic Psychology","created_at":"2015-07-21T11:51:38.696-07:00","url":"https://www.academia.edu/14265640/What_is_the_Good_Life_Positive_psychology_and_the_Renaissance_of_Humanistic_Psychology?f_ri=3468","dom_id":"work_14265640","summary":"Positive and humanistic psychology overlap in thematic content and theoretical presuppositions, yet positive psychology explicitly distances itself as a new movement, despite the fact that its literature implicitly references its extensive historical grounding within humanistic psychology. Consequently, humanistic psychologists both celebrate diffusion of humanistic ideas furthered by positive psychology, and resent its disavowal of the humanistic tradition. The undeniably close alignment of these two schools of thought is demonstrated in the embracing of eudaimonic, in contrast to hedonic, conceptions of happiness by positive psychology. Eudaimonic happiness cannot be purely value-free, nor can it be completely studied without using both nomethetic and idiographic (i.e., quantitative and qualitative) methods in addressing problems of value, which identifies positive psychology clearly as a humanistic approach, despite its protestations.","downloadable_attachments":[{"id":38251397,"asset_id":14265640,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":38881,"first_name":"Brent","last_name":"Robbins","domain_name":"pointpark","page_name":"BrentRobbins","display_name":"Brent Robbins","profile_url":"https://pointpark.academia.edu/BrentRobbins?f_ri=3468","photo":"https://0.academia-photos.com/38881/12973/199478/s65_brent.robbins.jpg"}],"research_interests":[{"id":243,"name":"Positive Psychology","url":"https://www.academia.edu/Documents/in/Positive_Psychology?f_ri=3468","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false},{"id":7904,"name":"Humanistic psychology","url":"https://www.academia.edu/Documents/in/Humanistic_psychology?f_ri=3468","nofollow":false},{"id":36621,"name":"Happiness and Well Being","url":"https://www.academia.edu/Documents/in/Happiness_and_Well_Being?f_ri=3468","nofollow":false},{"id":61215,"name":"Virtue theory","url":"https://www.academia.edu/Documents/in/Virtue_theory?f_ri=3468"},{"id":67423,"name":"Carl Rogers","url":"https://www.academia.edu/Documents/in/Carl_Rogers?f_ri=3468"},{"id":75071,"name":"Client-Centered Therapy","url":"https://www.academia.edu/Documents/in/Client-Centered_Therapy?f_ri=3468"},{"id":82123,"name":"Virtue","url":"https://www.academia.edu/Documents/in/Virtue?f_ri=3468"},{"id":110153,"name":"Character Strengths","url":"https://www.academia.edu/Documents/in/Character_Strengths?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_19671045" data-work_id="19671045" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/19671045/Tolerant_Paternalism_Pro_ethical_Design_as_a_Resolution_of_the_Dilemma_of_Toleration">Tolerant Paternalism: Pro-ethical Design as a Resolution of the Dilemma of Toleration</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Toleration is one of the fundamental principles that inform the design of a democratic and liberal society. Unfortunately, its adoption seems inconsistent with the adoption of paternalistically benevolent policies, which represent a... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_19671045" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Toleration is one of the fundamental principles that inform the design of a democratic and liberal society. Unfortunately, its adoption seems inconsistent with the adoption of paternalistically benevolent policies, which represent a valuable mechanism to improve individuals’ well-being. In this paper, I refer to this tension as the dilemma of toleration. The dilemma is not new. It arises when an agent A would like to be tolerant and respectful towards another agent B’s choices but, at the same time, A is altruistically concerned that a particular course of action would harm, or at least not improve, B’s well-being, so A would also like to be helpful and seeks to ensure that B does not pursue such course of action, for B’s sake and even against B’s consent. In the article, I clarify the specific nature of the dilemma and show that several forms of paternalism, including those based on ethics by design and structural nudging, may not be suitable to resolve it. I then argue that one form of paternalism, based on pro-ethical design, can be compatible with toleration and hence with the respect for B’s choices, by operating only at the informational and not at the structural level of a choice architecture. This provides a successful resolution of the dilemma, showing that tolerant paternalism is not an oxymoron but a viable approach to the design of a democratic and liberal society.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/19671045" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2e6a2e0116a99eef8687f20242057de0" rel="nofollow" data-download="{"attachment_id":40773086,"asset_id":19671045,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/40773086/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span></li><li class="js-paper-rank-work_19671045 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="19671045"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 19671045, container: ".js-paper-rank-work_19671045", }); 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Unfortunately, its adoption seems inconsistent with the adoption of paternalistically benevolent policies, which represent a valuable mechanism to improve individuals’ well-being. In this paper, I refer to this tension as the dilemma of toleration. The dilemma is not new. It arises when an agent A would like to be tolerant and respectful towards another agent B’s choices but, at the same time, A is altruistically concerned that a particular course of action would harm, or at least not improve, B’s well-being, so A would also like to be helpful and seeks to ensure that B does not pursue such course of action, for B’s sake and even against B’s consent. In the article, I clarify the specific nature of the dilemma and show that several forms of paternalism, including those based on ethics by design and structural nudging, may not be suitable to resolve it. I then argue that one form of paternalism, based on pro-ethical design, can be compatible with toleration and hence with the respect for B’s choices, by operating only at the informational and not at the structural level of a choice architecture. This provides a successful resolution of the dilemma, showing that tolerant paternalism is not an oxymoron but a viable approach to the design of a democratic and liberal society.","downloadable_attachments":[{"id":40773086,"asset_id":19671045,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}],"research_interests":[{"id":37,"name":"Information Systems","url":"https://www.academia.edu/Documents/in/Information_Systems?f_ri=3468","nofollow":false},{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false},{"id":201,"name":"Political 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By Toluwani A. Ajayi</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3807072" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1299056" href="https://kingston.academia.edu/ToluwaniAjayi">Toluwani A Ajayi</a><script data-card-contents-for-user="1299056" type="text/json">{"id":1299056,"first_name":"Toluwani","last_name":"Ajayi","domain_name":"kingston","page_name":"ToluwaniAjayi","display_name":"Toluwani A Ajayi","profile_url":"https://kingston.academia.edu/ToluwaniAjayi?f_ri=3468","photo":"https://0.academia-photos.com/1299056/479025/38917856/s65_toluwani.ajayi.jpeg"}</script></span></span></li><li class="js-paper-rank-work_3807072 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3807072"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3807072, container: ".js-paper-rank-work_3807072", }); });</script></li><li class="js-percentile-work_3807072 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3807072; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_3807072"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_3807072 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="3807072"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3807072; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3807072]").text(description); $(".js-view-count-work_3807072").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_3807072").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="3807072"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="46" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1452" href="https://www.academia.edu/Documents/in/Corporate_Social_Responsibility">Corporate Social Responsibility</a>, <script data-card-contents-for-ri="1452" type="text/json">{"id":1452,"name":"Corporate Social Responsibility","url":"https://www.academia.edu/Documents/in/Corporate_Social_Responsibility?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2575" href="https://www.academia.edu/Documents/in/International_Law">International Law</a>, <script data-card-contents-for-ri="2575" type="text/json">{"id":2575,"name":"International Law","url":"https://www.academia.edu/Documents/in/International_Law?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2592" href="https://www.academia.edu/Documents/in/Human_Rights">Human Rights</a><script data-card-contents-for-ri="2592" type="text/json">{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=3807072]'), work: {"id":3807072,"title":"THE EVOLUTION OF NIGERIAN BANKING SYSTEM, SUPERVISION AND CURRENT CHALLENGES. 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For example, only 2... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3271072" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3271072" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="855b25d35cd80f910e674a190d039afb" rel="nofollow" data-download="{"attachment_id":31116057,"asset_id":3271072,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31116057/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="81790" href="https://oxford.academia.edu/BentFlyvbjerg">Bent Flyvbjerg</a><script data-card-contents-for-user="81790" type="text/json">{"id":81790,"first_name":"Bent","last_name":"Flyvbjerg","domain_name":"oxford","page_name":"BentFlyvbjerg","display_name":"Bent Flyvbjerg","profile_url":"https://oxford.academia.edu/BentFlyvbjerg?f_ri=3468","photo":"https://0.academia-photos.com/81790/22737/1557553/s65_bent.flyvbjerg.jpg"}</script></span></span></li><li class="js-paper-rank-work_3271072 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3271072"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3271072, container: ".js-paper-rank-work_3271072", }); 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$(".js-view-count[data-work-id=3271072]").text(description); $(".js-view-count-work_3271072").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_3271072").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="3271072"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">948</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="8" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="26" href="https://www.academia.edu/Documents/in/Business">Business</a>, <script data-card-contents-for-ri="26" type="text/json">{"id":26,"name":"Business","url":"https://www.academia.edu/Documents/in/Business?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="27" href="https://www.academia.edu/Documents/in/Entrepreneurship">Entrepreneurship</a>, <script data-card-contents-for-ri="27" type="text/json">{"id":27,"name":"Entrepreneurship","url":"https://www.academia.edu/Documents/in/Entrepreneurship?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="32" href="https://www.academia.edu/Documents/in/Organizational_Behavior">Organizational Behavior</a><script data-card-contents-for-ri="32" type="text/json">{"id":32,"name":"Organizational Behavior","url":"https://www.academia.edu/Documents/in/Organizational_Behavior?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=3271072]'), work: {"id":3271072,"title":"Case Study","created_at":"2013-04-12T00:40:05.049-07:00","url":"https://www.academia.edu/3271072/Case_Study?f_ri=3468","dom_id":"work_3271072","summary":"At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. 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itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/34022101/Faultless_Responsibility_On_the_Nature_and_Allocation_of_Moral_Responsibility_for_Distributed_Moral_Actions">Faultless Responsibility: On the Nature and Allocation of Moral Responsibility for Distributed Moral Actions</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The concept of distributed moral responsibility (DMR) has a long history. When it is understood as being entirely reducible to the sum of (some) human, individual, and already morally loaded actions, then the allocation of DMR, and hence... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_34022101" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The concept of distributed moral responsibility (DMR) has a long history. When it is understood as being entirely reducible to the sum of (some) human, individual, and already morally loaded actions, then the allocation of DMR, and hence of praise and reward or blame and punishment, may be pragmatically difficult, but not conceptually problematic. However, in distributed environments it is increasingly possible that a network of agents, some human, some artificial (e.g. a program) and some hybrid (e.g. a group of people working as a team thanks to a software platform) may cause distributed moral actions (DMAs). These are morally good or evil (i.e., morally loaded) actions caused by local interactions that are in themselves neither good nor evil (morally neutral). In this article, I analyse DMRs that are due to DMAs and argue in favour of the allocation, by default and overridably, of full moral responsibility (faultless responsibility) to all the nodes/agents in the network causally relevant for bringing about the DMA in question, independently of intentionality. The mechanism proposed is inspired by, and adapts, three concepts: back propagation from network theory, strict liability from jurisprudence, and common knowledge from epistemic logic.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/34022101" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="283b9fbbcd56dd0ee25b299fd8962e14" rel="nofollow" data-download="{"attachment_id":53965852,"asset_id":34022101,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53965852/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span></li><li class="js-paper-rank-work_34022101 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="34022101"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 34022101, container: ".js-paper-rank-work_34022101", }); 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Case studies and selected readings","url":"https://www.academia.edu/Documents/in/business_ethics._Case_studies_and_selected_readings?f_ri=3468"},{"id":1019499,"name":"Ethics of Humanitarian Intervention","url":"https://www.academia.edu/Documents/in/Ethics_of_Humanitarian_Intervention?f_ri=3468"},{"id":1030524,"name":"Ethics and Corporate Social Responsability","url":"https://www.academia.edu/Documents/in/Ethics_and_Corporate_Social_Responsability?f_ri=3468"},{"id":1275799,"name":"Explain the background and development of theoretical ethical approaches in business","url":"https://www.academia.edu/Documents/in/Explain_the_background_and_development_of_theoretical_ethical_approaches_in_business?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8607601" data-work_id="8607601" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8607601/Lo%C3%B3b_and_Kapwa_An_Introduction_to_a_Filipino_Virtue_Ethics">Loób and Kapwa: An Introduction to a Filipino Virtue Ethics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8607601" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over three-hundred years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as “inside” but which is better translated as “relational will,” and the second is kapwa, which is literally translated as “other person” but is better understood as “together with the person.” These serve as pillars for a special collection of virtues (kagandahang-loób, utang-na-loób, pakikiramdam, hiya, lakas-ng-loób/bahala na) which are not individualistic virtues in the same way as most of the cardinal virtues of the Western tradition (i.e., prudence, justice, temperance and fortitude) but are all directed towards the preservation and strengthening of human relationships. This introduction to a Filipino virtue ethics is articulated and organized through a dialogue with Aristotelian-Thomistic virtue ethics.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8607601" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ee163945c3e4aa99f6c21fcb0c5e69c3" rel="nofollow" data-download="{"attachment_id":57344001,"asset_id":8607601,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57344001/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13310096" href="https://independent.academia.edu/JeremiahLasquetyReyes">Jeremiah Lasquety-Reyes</a><script data-card-contents-for-user="13310096" type="text/json">{"id":13310096,"first_name":"Jeremiah","last_name":"Lasquety-Reyes","domain_name":"independent","page_name":"JeremiahLasquetyReyes","display_name":"Jeremiah Lasquety-Reyes","profile_url":"https://independent.academia.edu/JeremiahLasquetyReyes?f_ri=3468","photo":"https://0.academia-photos.com/13310096/4029499/19945836/s65_jeremiah.lasquety-reyes.jpg"}</script></span></span></li><li class="js-paper-rank-work_8607601 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8607601"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8607601, container: ".js-paper-rank-work_8607601", }); 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$(".js-view-count[data-work-id=8607601]").text(description); $(".js-view-count-work_8607601").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_8607601").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="8607601"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="22559" href="https://www.academia.edu/Documents/in/Philippine_Studies">Philippine Studies</a>, <script data-card-contents-for-ri="22559" type="text/json">{"id":22559,"name":"Philippine Studies","url":"https://www.academia.edu/Documents/in/Philippine_Studies?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="56012" href="https://www.academia.edu/Documents/in/Filipino">Filipino</a>, <script data-card-contents-for-ri="56012" type="text/json">{"id":56012,"name":"Filipino","url":"https://www.academia.edu/Documents/in/Filipino?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="69273" href="https://www.academia.edu/Documents/in/Filipino_Studies">Filipino Studies</a><script data-card-contents-for-ri="69273" type="text/json">{"id":69273,"name":"Filipino Studies","url":"https://www.academia.edu/Documents/in/Filipino_Studies?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=8607601]'), work: {"id":8607601,"title":"Loób and Kapwa: An Introduction to a Filipino Virtue Ethics","created_at":"2014-10-02T11:09:29.838-07:00","url":"https://www.academia.edu/8607601/Lo%C3%B3b_and_Kapwa_An_Introduction_to_a_Filipino_Virtue_Ethics?f_ri=3468","dom_id":"work_8607601","summary":"This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. 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Current debate turns instead on how far this impact will be positive or negative, for whom, in which ways, in which places, and on what timescale. Put another way, we... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37228322" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">That AI will have a major impact on society is no longer in question. Current debate turns instead on how far this impact will be positive or negative, for whom, in which ways, in which places, and on what timescale. Put another way, we can safely dispense with the question of whether AI will have an impact; the pertinent questions now are by whom, how, where, and when this positive or negative impact will be felt, and hence what governance needs to be put in place to provide the best possible answers.<br />In order to frame these questions in a more substantive way, in this prolegomena we introduce what we consider the four core opportunities for society offered by the use of AI, four associated risks which could emerge from its overuse or misuse, and the opportunity costs associated with its underuse. We then offer a high-level view of the emerging advantages for organisations of taking an ethical approach to developing and deploying AI. Finally, we introduce a set of five principles which should guide the development and deployment of AI technologies – four of which build on existing bioethics principles and an additional one that we argue is of equal importance in the case of AI.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37228322" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="65c67f431682d65a558a008834fc394a" rel="nofollow" data-download="{"attachment_id":57179622,"asset_id":37228322,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57179622/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6616" href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a><script data-card-contents-for-user="6616" type="text/json">{"id":6616,"first_name":"Luciano","last_name":"Floridi","domain_name":"yale","page_name":"LucianoFloridi","display_name":"Luciano Floridi","profile_url":"https://yale.academia.edu/LucianoFloridi?f_ri=3468","photo":"https://0.academia-photos.com/6616/2546/117746817/s65_luciano.floridi.jpg"}</script></span></span></li><li class="js-paper-rank-work_37228322 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37228322"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37228322, container: ".js-paper-rank-work_37228322", }); });</script></li><li class="js-percentile-work_37228322 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37228322; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_37228322"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_37228322 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="37228322"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37228322; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37228322]").text(description); $(".js-view-count-work_37228322").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37228322").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37228322"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">18</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="422" href="https://www.academia.edu/Documents/in/Computer_Science">Computer Science</a>, <script data-card-contents-for-ri="422" type="text/json">{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="465" href="https://www.academia.edu/Documents/in/Artificial_Intelligence">Artificial Intelligence</a>, <script data-card-contents-for-ri="465" type="text/json">{"id":465,"name":"Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Artificial_Intelligence?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a><script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37228322]'), work: {"id":37228322,"title":"Prolegomena to a White Paper on an Ethical Framework for a Good AI Society","created_at":"2018-08-13T10:09:19.081-07:00","url":"https://www.academia.edu/37228322/Prolegomena_to_a_White_Paper_on_an_Ethical_Framework_for_a_Good_AI_Society?f_ri=3468","dom_id":"work_37228322","summary":"That AI will have a major impact on society is no longer in question. Current debate turns instead on how far this impact will be positive or negative, for whom, in which ways, in which places, and on what timescale. Put another way, we can safely dispense with the question of whether AI will have an impact; the pertinent questions now are by whom, how, where, and when this positive or negative impact will be felt, and hence what governance needs to be put in place to provide the best possible answers.\nIn order to frame these questions in a more substantive way, in this prolegomena we introduce what we consider the four core opportunities for society offered by the use of AI, four associated risks which could emerge from its overuse or misuse, and the opportunity costs associated with its underuse. We then offer a high-level view of the emerging advantages for organisations of taking an ethical approach to developing and deploying AI. 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Ergenekon’u ortaya çıkartma serüvenim 2000 yılı sonlarında başlamıştı ama medya olaya ilgisizdi. 2000 ile 2006 arasında sonsaniye.net de yayımlanan makalelerime sürekli tehditler alıyordum, küfürler ediliyordu. Kanada’da olduğum için ulaşamıyorlardı… Ergenekonculardan gelen onca baskılara rağmen durmadım, duramazdım. Canadatürk’te beş yıldır aralıksız Ergenekon’u yazıyorum, derin devlet ahtabotunun kuyruğunu bir kere yakalamıştım, bir daha bırakamazdım… Onlarca makalem Ergenekon soruşturmasından yıllar önce kaleme alınmıştı. Eski Ergenekon’dan yeni Ergenekon’a geçen süreci anlatıyordum. Kamuoyu Ergenekon ile ilgili hiç bir şey bilmiyordu. Tuncay Güney, onu ortaya çıkarıp, meşhur edeceğim 1 Ekim 2006’ı bekliyordu. Ergenekon’un ne olduğunu ancak bu kitabı okuyarak anlayabilirsiniz…</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3493041" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="02c115e73de893b4819da3c1062e1e40" rel="nofollow" data-download="{"attachment_id":31235276,"asset_id":3493041,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31235276/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="902541" href="https://wlu-ca.academia.edu/FarukArslan">Faruk Arslan</a><script data-card-contents-for-user="902541" type="text/json">{"id":902541,"first_name":"Faruk","last_name":"Arslan","domain_name":"wlu-ca","page_name":"FarukArslan","display_name":"Faruk Arslan","profile_url":"https://wlu-ca.academia.edu/FarukArslan?f_ri=3468","photo":"https://0.academia-photos.com/902541/332581/106596172/s65_faruk.arslan.jpg"}</script></span></span></li><li class="js-paper-rank-work_3493041 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3493041"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3493041, container: ".js-paper-rank-work_3493041", }); 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$(".js-view-count[data-work-id=3493041]").text(description); $(".js-view-count-work_3493041").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_3493041").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="3493041"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">16</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="46" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="184" href="https://www.academia.edu/Documents/in/Sociology">Sociology</a>, <script data-card-contents-for-ri="184" type="text/json">{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1452" href="https://www.academia.edu/Documents/in/Corporate_Social_Responsibility">Corporate Social Responsibility</a>, <script data-card-contents-for-ri="1452" type="text/json">{"id":1452,"name":"Corporate Social Responsibility","url":"https://www.academia.edu/Documents/in/Corporate_Social_Responsibility?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2575" href="https://www.academia.edu/Documents/in/International_Law">International Law</a><script data-card-contents-for-ri="2575" type="text/json">{"id":2575,"name":"International Law","url":"https://www.academia.edu/Documents/in/International_Law?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=3493041]'), work: {"id":3493041,"title":"Teşkîlât-ı Ergenekon ","created_at":"2013-05-08T08:41:00.959-07:00","url":"https://www.academia.edu/3493041/Te%C5%9Fk%C3%AEl%C3%A2t_%C4%B1_Ergenekon?f_ri=3468","dom_id":"work_3493041","summary":"Faruk Arslan’ın 2006 ile 2011 arasında Canadatürk ve başka medya organlarında yazdığı köşe yazılarını toplu olarak bu kitapdan okuyabilirsiniz… Haziran 2007’den beri Ergenekon Terör Örgütü adıyla yargılanan kurumun ilk ve gerçek adı Teşkîlât-ı Ergenekon’dur; Teşkîlât-ı Mahsûsa’nın, elbette Sebataycı ile Mason Bektaşi takımının devamıdır. Ergenekon’u ortaya çıkartma serüvenim 2000 yılı sonlarında başlamıştı ama medya olaya ilgisizdi. 2000 ile 2006 arasında sonsaniye.net de yayımlanan makalelerime sürekli tehditler alıyordum, küfürler ediliyordu. Kanada’da olduğum için ulaşamıyorlardı… Ergenekonculardan gelen onca baskılara rağmen durmadım, duramazdım. Canadatürk’te beş yıldır aralıksız Ergenekon’u yazıyorum, derin devlet ahtabotunun kuyruğunu bir kere yakalamıştım, bir daha bırakamazdım… Onlarca makalem Ergenekon soruşturmasından yıllar önce kaleme alınmıştı. Eski Ergenekon’dan yeni Ergenekon’a geçen süreci anlatıyordum. Kamuoyu Ergenekon ile ilgili hiç bir şey bilmiyordu. Tuncay Güney, onu ortaya çıkarıp, meşhur edeceğim 1 Ekim 2006’ı bekliyordu. Ergenekon’un ne olduğunu ancak bu kitabı okuyarak anlayabilirsiniz…","downloadable_attachments":[{"id":31235276,"asset_id":3493041,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":902541,"first_name":"Faruk","last_name":"Arslan","domain_name":"wlu-ca","page_name":"FarukArslan","display_name":"Faruk Arslan","profile_url":"https://wlu-ca.academia.edu/FarukArslan?f_ri=3468","photo":"https://0.academia-photos.com/902541/332581/106596172/s65_faruk.arslan.jpg"}],"research_interests":[{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false},{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=3468","nofollow":false},{"id":1452,"name":"Corporate Social Responsibility","url":"https://www.academia.edu/Documents/in/Corporate_Social_Responsibility?f_ri=3468","nofollow":false},{"id":2575,"name":"International 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economics","url":"https://www.academia.edu/Documents/in/Ethics_and_economics?f_ri=3468"},{"id":165328,"name":"International Strategy","url":"https://www.academia.edu/Documents/in/International_Strategy?f_ri=3468"},{"id":309968,"name":"Soft Law","url":"https://www.academia.edu/Documents/in/Soft_Law?f_ri=3468"},{"id":562371,"name":"Global Economic Governance","url":"https://www.academia.edu/Documents/in/Global_Economic_Governance-1?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_604154" data-work_id="604154" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/604154/China_and_Orientalism_Western_Knowledge_Production_and_the_P_R_C">China and Orientalism: Western Knowledge Production and the P.R.C.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Paperback available via Routledge and elsewhere: <a href="https://www.routledge.com/China-and-Orientalism-Western-Knowledge-Production-and-the-PRC/Vukovich/p/book/9780415592208" rel="nofollow">https://www.routledge.com/China-and-Orientalism-Western-Knowledge-Production-and-the-PRC/Vukovich/p/book/9780415592208</a> You can see some reviews in section listed on left.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_604154" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Paperback available via Routledge and elsewhere: <a href="https://www.routledge.com/China-and-Orientalism-Western-Knowledge-Production-and-the-PRC/Vukovich/p/book/9780415592208" rel="nofollow">https://www.routledge.com/China-and-Orientalism-Western-Knowledge-Production-and-the-PRC/Vukovich/p/book/9780415592208</a><br /><br />You can see some reviews in section listed on left. <a href="https://hku-hk.academia.edu/DanielVukovich/reviews-of-%22China-and-Orientalism%22-(selected)" rel="nofollow">https://hku-hk.academia.edu/DanielVukovich/reviews-of-%22China-and-Orientalism%22-(selected)</a><br /><br />'It is a pointed and spirited book that incorporates a remarkably transdisciplinary range of approaches and texts.'<br /><br />Carla Nappi, East Asian Studies, July 2012<br /><br />'A book of startling honesty and conviction. Writing from Hong Kong but not as a Sinologist, Vukovich presents an erudite case for re-thinking the lessons of Tiananmen, reassessing the legacy of Mao, and questioning the idea that China needs to be saved by becoming like "us." As a revisionist reading of post-war China, the book brims with antinomian vignettes on everything from Chinese cinema to the novels of De Lillo and the philosophy of Arendt.Vukovich blasts the new Orientalism that seeks to free China from its supposedly Borg-like past. A rare voice, and a welcome one.'<br /><br />Timothy Brennan, University of Minnesota, USA<br /><br />'This is a unique critique of orientalism in contemporary Chinese studies. Daniel Vukovich argues that there is a new form of orientalism, which does not project China as an ‘'other'’ as many traditional Sinologists did, but emphasizes ‘'sameness'’ or general equivalence of China to the US-West. From this basic observation, the author highlights the cultural logic of capitalism in the new Orientalistic interpretation of China. A sharp, inspiring and timely book!'<br /><br />Wang Hui, Tsinghua University, author of The Rise of Modern Chinese Thought, China's New Order, and The Politics of Imagining Asia.<br /><br />‘Vukovich's tenacious critique of the China Studies field is by itself worth the price of admission. But the bonus for readers is his remarkable history of the complexities of post-liberation China. As timely as could be, and guaranteed to spark debate.’<br /><br />Andrew Ross, New York University, USA, author of Fast Boat to China: Corporate Flight and the Consequences of Free Trade; Lessons from Shanghai.<br /><br />‘An important intervention into the battle for China's past and present . At its heart is a wide ranging, strong critique of the bulk of China studies scholarship on the P.R.C since the 1980s. But it also draws extensively on revisionist, new leftist, and other Chinese scholarship to argue for what is being erased by Sinological-orientalism." Its framing of this knowledge as orientalist and 'post-colonial' should cause a sensation. It may even finally trigger a sorely needed debate in the field.’<br /><br />Mobo Gao, Chair of Chinese Studies & Director, Confucius Institute, University of Adelaide, Australia.<br /><br />'This slim, sharply-argued volume should be a mandatory reading for all of us who work on post-1949 China. China and Orientalism is a refreshing and often eye-opening analysis on how knowledge of the object called "China" has been constructed in the West since the end of Maoism…China and Orientalism is an essential contribution to our self-awareness as producers of knowledge and offers a welcome and indispensable criticism of the field.'<br /><br />Fabio Lanza, The China Beat, Twentieth Century China.<br /><br /><br />***************************************************************************<br /><br />TABLE OF CONTENTS: <br /><br />Preface and Acknowledgments <br /><br /><br />Chapter 1: Sinological-Orientalism Now: ‘China’ and the New  Era<br /><br /><br />Chapter 2: Uncivil Society, or, Orientalism and Tiananmen,  1989<br /><br /><br />Chapter 3: Maoist Discourse and Its Demonization<br /><br /><br />Chapter 4: Accounting for the Great Leap Forward: Missing  Millions, Excess Deaths, And A Crisis of  Chinese Proportions<br /><br />Chapter 5: DeLillo, Warhol, and the Specter of Mao:  The ‘Sinologization’ of Global Thought<br /><br /><br />Chapter 6: Screening Sinology: On the Western Study of  Chinese Film <br /><br /><br />Chapter 7: The China-Reference And Orientalism in the  Global Economy<br /><br /><br />Bibliography & Index</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/604154" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7303213cba573ec7be791222e677ef7f" rel="nofollow" data-download="{"attachment_id":74243473,"asset_id":604154,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/74243473/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="447214" href="https://hku-hk.academia.edu/DanielVukovich">Daniel F . Vukovich ( 胡德 )</a><script data-card-contents-for-user="447214" type="text/json">{"id":447214,"first_name":"Daniel","last_name":"Vukovich ( 胡德 )","domain_name":"hku-hk","page_name":"DanielVukovich","display_name":"Daniel F . Vukovich ( 胡德 )","profile_url":"https://hku-hk.academia.edu/DanielVukovich?f_ri=3468","photo":"https://0.academia-photos.com/447214/144866/124623672/s65_daniel.vukovich_.jpg"}</script></span></span></li><li class="js-paper-rank-work_604154 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="604154"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 604154, container: ".js-paper-rank-work_604154", }); });</script></li><li class="js-percentile-work_604154 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 604154; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_604154"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_604154 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="604154"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 604154; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=604154]").text(description); $(".js-view-count-work_604154").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_604154").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="604154"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">110</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="8" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="94" href="https://www.academia.edu/Documents/in/Discourse_Analysis">Discourse Analysis</a>, <script data-card-contents-for-ri="94" type="text/json">{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="128" href="https://www.academia.edu/Documents/in/History">History</a>, <script data-card-contents-for-ri="128" type="text/json">{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="135" href="https://www.academia.edu/Documents/in/Intellectual_History">Intellectual History</a><script data-card-contents-for-ri="135" type="text/json">{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=604154]'), work: {"id":604154,"title":"China and Orientalism: Western Knowledge Production and the P.R.C.","created_at":"2011-05-21T19:03:29.945-07:00","url":"https://www.academia.edu/604154/China_and_Orientalism_Western_Knowledge_Production_and_the_P_R_C?f_ri=3468","dom_id":"work_604154","summary":"Paperback available via Routledge and elsewhere: https://www.routledge.com/China-and-Orientalism-Western-Knowledge-Production-and-the-PRC/Vukovich/p/book/9780415592208\n\nYou can see some reviews in section listed on left. https://hku-hk.academia.edu/DanielVukovich/reviews-of-%22China-and-Orientalism%22-(selected)\n\n'It is a pointed and spirited book that incorporates a remarkably transdisciplinary range of approaches and texts.'\n\nCarla Nappi, East Asian Studies, July 2012\n\n'A book of startling honesty and conviction. Writing from Hong Kong but not as a Sinologist, Vukovich presents an erudite case for re-thinking the lessons of Tiananmen, reassessing the legacy of Mao, and questioning the idea that China needs to be saved by becoming like \"us.\" As a revisionist reading of post-war China, the book brims with antinomian vignettes on everything from Chinese cinema to the novels of De Lillo and the philosophy of Arendt.Vukovich blasts the new Orientalism that seeks to free China from its supposedly Borg-like past. A rare voice, and a welcome one.'\n\nTimothy Brennan, University of Minnesota, USA\n\n'This is a unique critique of orientalism in contemporary Chinese studies. Daniel Vukovich argues that there is a new form of orientalism, which does not project China as an ‘'other'’ as many traditional Sinologists did, but emphasizes ‘'sameness'’ or general equivalence of China to the US-West. From this basic observation, the author highlights the cultural logic of capitalism in the new Orientalistic interpretation of China. A sharp, inspiring and timely book!'\n\nWang Hui, Tsinghua University, author of The Rise of Modern Chinese Thought, China's New Order, and The Politics of Imagining Asia.\n\n‘Vukovich's tenacious critique of the China Studies field is by itself worth the price of admission. But the bonus for readers is his remarkable history of the complexities of post-liberation China. As timely as could be, and guaranteed to spark debate.’\n\nAndrew Ross, New York University, USA, author of Fast Boat to China: Corporate Flight and the Consequences of Free Trade; Lessons from Shanghai.\n\n‘An important intervention into the battle for China's past and present . At its heart is a wide ranging, strong critique of the bulk of China studies scholarship on the P.R.C since the 1980s. But it also draws extensively on revisionist, new leftist, and other Chinese scholarship to argue for what is being erased by Sinological-orientalism.\" Its framing of this knowledge as orientalist and 'post-colonial' should cause a sensation. It may even finally trigger a sorely needed debate in the field.’\n\nMobo Gao, Chair of Chinese Studies \u0026 Director, Confucius Institute, University of Adelaide, Australia.\n\n'This slim, sharply-argued volume should be a mandatory reading for all of us who work on post-1949 China. China and Orientalism is a refreshing and often eye-opening analysis on how knowledge of the object called \"China\" has been constructed in the West since the end of Maoism…China and Orientalism is an essential contribution to our self-awareness as producers of knowledge and offers a welcome and indispensable criticism of the field.'\n\nFabio Lanza, The China Beat, Twentieth Century China.\n\n\n***************************************************************************\n\nTABLE OF CONTENTS: \n\nPreface and Acknowledgments \n\n\nChapter 1: Sinological-Orientalism Now: ‘China’ and the New Era\n\n\nChapter 2: Uncivil Society, or, Orientalism and Tiananmen, 1989\n\n\nChapter 3: Maoist Discourse and Its Demonization\n\n\nChapter 4: Accounting for the Great Leap Forward: Missing Millions, Excess Deaths, And A Crisis of Chinese Proportions\n\nChapter 5: DeLillo, Warhol, and the Specter of Mao: The ‘Sinologization’ of Global Thought\n\n\nChapter 6: Screening Sinology: On the Western Study of Chinese Film \n\n\nChapter 7: The China-Reference And Orientalism in the Global Economy\n\n\nBibliography \u0026 Index","downloadable_attachments":[{"id":74243473,"asset_id":604154,"asset_type":"Work","always_allow_download":false},{"id":80560036,"asset_id":604154,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":447214,"first_name":"Daniel","last_name":"Vukovich ( 胡德 )","domain_name":"hku-hk","page_name":"DanielVukovich","display_name":"Daniel F . 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Saebö (ed.), Hebrew Bible/Old Testament. The History of Its Interpretation III/2, 2015</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Legal anthropology and history of law and Ethics in antiquity; new perspectives in research</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10018254" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2c06fce1b554688245dde5ebea2a3dbb" rel="nofollow" data-download="{"attachment_id":36153089,"asset_id":10018254,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36153089/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1874232" href="https://lmu-munich.academia.edu/EOtto">Eckart Otto</a><script data-card-contents-for-user="1874232" type="text/json">{"id":1874232,"first_name":"Eckart","last_name":"Otto","domain_name":"lmu-munich","page_name":"EOtto","display_name":"Eckart Otto","profile_url":"https://lmu-munich.academia.edu/EOtto?f_ri=3468","photo":"https://0.academia-photos.com/1874232/635453/20232750/s65_eckart.otto.jpg"}</script></span></span></li><li class="js-paper-rank-work_10018254 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10018254"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10018254, container: ".js-paper-rank-work_10018254", }); 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$(".js-view-count[data-work-id=10018254]").text(description); $(".js-view-count-work_10018254").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_10018254").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="10018254"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="534" href="https://www.academia.edu/Documents/in/Law">Law</a>, <script data-card-contents-for-ri="534" type="text/json">{"id":534,"name":"Law","url":"https://www.academia.edu/Documents/in/Law?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10945" href="https://www.academia.edu/Documents/in/Biblical_Ethics">Biblical Ethics</a><script data-card-contents-for-ri="10945" type="text/json">{"id":10945,"name":"Biblical Ethics","url":"https://www.academia.edu/Documents/in/Biblical_Ethics?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=10018254]'), work: {"id":10018254,"title":"Eckart Otto, The Study of Law and Ethics in the Hebrew Bible/Old Testament, in M. 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However, the deliberate use of the term terrorism in recent decades was... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1528059" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Humans need not justify terrorism of any kind, regardless of whether one is Muslim, Christian or Jew, because it is the axis of evil and devastation of mankind. However, the deliberate use of the term terrorism in recent decades was carefully selected, mainly, against a certain religion (Islam). The idea was then globally politicized by the Western world. Leaving that scholarly view in its own right, we disagree with the opinion raising terrorism as the devil’s just-born child of evil, when in reality Africans had been terrorized for centuries as slaves and human chattel. Hence the basis for the concept of this thesis: conceptualizing the episode of ‘terrorism’ and ‘terrorist’ from the broader perspective of its practice from the Middle Passage or the Atlantic Slave Trade. To portray that argument and broaden the scope of the debate over this critically sensitive subject, we divided the discussion into three sections: an examination of what constitutes terrorism and terrorist; history of terrorism and terrorists from an Africa perspective; and the ideological constraints within the subject of terrorism as practiced by the US and its Western allies.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1528059" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2232433ec14b6a03aa548b9a4a5b1fd4" rel="nofollow" data-download="{"attachment_id":49125761,"asset_id":1528059,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/49125761/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="561663" href="https://uss-so.academia.edu/MohamedEno">Mohamed A Eno</a><script data-card-contents-for-user="561663" type="text/json">{"id":561663,"first_name":"Mohamed","last_name":"Eno","domain_name":"uss-so","page_name":"MohamedEno","display_name":"Mohamed A Eno","profile_url":"https://uss-so.academia.edu/MohamedEno?f_ri=3468","photo":"https://0.academia-photos.com/561663/398889/83112108/s65_mohamed.eno.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-1528059">+1</span><div class="hidden js-additional-users-1528059"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://atlasuniversity.academia.edu/OmarEno">Omar Eno</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-1528059'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-1528059').html(); 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However, the deliberate use of the term terrorism in recent decades was carefully selected, mainly, against a certain religion (Islam). The idea was then globally politicized by the Western world. Leaving that scholarly view in its own right, we disagree with the opinion raising terrorism as the devil’s just-born child of evil, when in reality Africans had been terrorized for centuries as slaves and human chattel. Hence the basis for the concept of this thesis: conceptualizing the episode of ‘terrorism’ and ‘terrorist’ from the broader perspective of its practice from the Middle Passage or the Atlantic Slave Trade. To portray that argument and broaden the scope of the debate over this critically sensitive subject, we divided the discussion into three sections: an examination of what constitutes terrorism and terrorist; history of terrorism and terrorists from an Africa perspective; and the ideological constraints within the subject of terrorism as practiced by the US and its Western allies.","downloadable_attachments":[{"id":49125761,"asset_id":1528059,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":561663,"first_name":"Mohamed","last_name":"Eno","domain_name":"uss-so","page_name":"MohamedEno","display_name":"Mohamed A Eno","profile_url":"https://uss-so.academia.edu/MohamedEno?f_ri=3468","photo":"https://0.academia-photos.com/561663/398889/83112108/s65_mohamed.eno.jpg"},{"id":23587549,"first_name":"Omar","last_name":"Eno","domain_name":"atlasuniversity","page_name":"OmarEno","display_name":"Omar 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})();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_32493985" data-work_id="32493985" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/32493985/Confessions_of_a_Frigid_Man_A_Philosopher_s_Journey_into_the_Hidden_Layers_of_Men_s_Sexuality_Open_Access_Book_">Confessions of a Frigid Man: A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality (Open Access Book)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">"Confessions of a Frigid Man: A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality" is the translation of a Japanese 2005 bestseller, "Kanjinai Otoko." Soon after the publication, this book stirred controversy over the nature... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_32493985" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">"Confessions of a Frigid Man: A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality" is the translation of a Japanese 2005 bestseller, "Kanjinai Otoko." Soon after the publication, this book stirred controversy over the nature of male sexuality, male “frigidity,” and its connection to the “Lolita complex.” Today, this work is considered a classic in Japanese men’s studies.<br /><br />The most striking feature of this book is that it was written from the author’s first-person perspective. The author is a professor who teaches philosophy and ethics at a university in Japan, and in this book he talks about his own sexual fetishism, his feeling of emptiness after ejaculation, and his huge obsession with young girls and their developing female bodies. He undertakes a philosophical investigation of how and why sexuality took such a form within a person who had grown up as a “normal,” heterosexual man. <br /><br />This may be the first case in which a philosopher delves deep into his own sexuality and poses an ambitious hypothesis about the formation of male “frigid” sexuality, which might actually be shared by many “normal” men in our society in a hidden way. Reading this book, female readers will come to know, for the first time, some hidden aspects of male sexuality which men have skillfully submerged in a deep layer of their psyches.<br /><br />Table of Contents<br /><br />Foreword to English Readers<br />Preface<br />Chapter 1: As Long as There’s a Miniskirt I Don’t Need a Flesh and Blood Woman!?<br />Chapter 2: Men Who Avert Their Eyes from “Male Frigidity”<br />Chapter 3: Why am I Attracted to School Uniforms?<br />Chapter 4: Delving into the Psychology of Men with “Lolita Complexes”<br />Chapter 5: Moving Beyond Being a “Frigid Man”<br />Epilogue: Further Thoughts on a Frigid Man – Year 2013<br /><br />* You can read a newspaper article on this book entitled "Professor examines Lolita complex by first looking at his own experience" in Japan Times, May 5, 2017.<br /><a href="http://www.japantimes.co.jp/news/2017/05/05/national/social-issues/professor-examines-lolita-complex-first-looking-experience/#.WQ7-Xvnyipo" rel="nofollow">http://www.japantimes.co.jp/news/2017/05/05/national/social-issues/professor-examines-lolita-complex-first-looking-experience/#.WQ7-Xvnyipo</a><br /><br />From "Preface"<br /><br />"In this book I am going to write about the idea that men may not feel much sexual pleasure or satisfaction, and that it is because of this lack of feeling that they become absorbed in sexual fantasies involving things like miniskirts, uniforms, “lolicon” [a Japanese term for “Lolita complex”], and rape. In order to support this assertion I will speak extensively about myself. I intend to consider this issue not in terms of a general theory of male sexuality but rather from the point of view of my own specific case.<br /><br />But I hope male readers read this text as if it were written just for them. I hope female readers read it with a sense of urgency, imagining that the man they are with may be subject to some of the same psychological workings it describes. I have resolved to speak with complete frankness; I intend to explore this unknown world without any fear or reservation. ....."</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/32493985" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a1cb69e605fc9f0829470e613759f311" rel="nofollow" data-download="{"attachment_id":98193562,"asset_id":32493985,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/98193562/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="221622" href="https://waseda.academia.edu/MasahiroMorioka">Masahiro Morioka</a><script data-card-contents-for-user="221622" type="text/json">{"id":221622,"first_name":"Masahiro","last_name":"Morioka","domain_name":"waseda","page_name":"MasahiroMorioka","display_name":"Masahiro Morioka","profile_url":"https://waseda.academia.edu/MasahiroMorioka?f_ri=3468","photo":"https://0.academia-photos.com/221622/50039/19076644/s65_masahiro.morioka.png"}</script></span></span></li><li class="js-paper-rank-work_32493985 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="32493985"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 32493985, container: ".js-paper-rank-work_32493985", }); 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The author is a professor who teaches philosophy and ethics at a university in Japan, and in this book he talks about his own sexual fetishism, his feeling of emptiness after ejaculation, and his huge obsession with young girls and their developing female bodies. He undertakes a philosophical investigation of how and why sexuality took such a form within a person who had grown up as a “normal,” heterosexual man. \n\nThis may be the first case in which a philosopher delves deep into his own sexuality and poses an ambitious hypothesis about the formation of male “frigid” sexuality, which might actually be shared by many “normal” men in our society in a hidden way. Reading this book, female readers will come to know, for the first time, some hidden aspects of male sexuality which men have skillfully submerged in a deep layer of their psyches.\n\nTable of Contents\n\nForeword to English Readers\nPreface\nChapter 1: As Long as There’s a Miniskirt I Don’t Need a Flesh and Blood Woman!?\nChapter 2: Men Who Avert Their Eyes from “Male Frigidity”\nChapter 3: Why am I Attracted to School Uniforms?\nChapter 4: Delving into the Psychology of Men with “Lolita Complexes”\nChapter 5: Moving Beyond Being a “Frigid Man”\nEpilogue: Further Thoughts on a Frigid Man – Year 2013\n\n* You can read a newspaper article on this book entitled \"Professor examines Lolita complex by first looking at his own experience\" in Japan Times, May 5, 2017.\nhttp://www.japantimes.co.jp/news/2017/05/05/national/social-issues/professor-examines-lolita-complex-first-looking-experience/#.WQ7-Xvnyipo\n\nFrom \"Preface\"\n\n\"In this book I am going to write about the idea that men may not feel much sexual pleasure or satisfaction, and that it is because of this lack of feeling that they become absorbed in sexual fantasies involving things like miniskirts, uniforms, “lolicon” [a Japanese term for “Lolita complex”], and rape. In order to support this assertion I will speak extensively about myself. I intend to consider this issue not in terms of a general theory of male sexuality but rather from the point of view of my own specific case.\n\nBut I hope male readers read this text as if it were written just for them. I hope female readers read it with a sense of urgency, imagining that the man they are with may be subject to some of the same psychological workings it describes. I have resolved to speak with complete frankness; I intend to explore this unknown world without any fear or reservation. .....\"","downloadable_attachments":[{"id":98193562,"asset_id":32493985,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":221622,"first_name":"Masahiro","last_name":"Morioka","domain_name":"waseda","page_name":"MasahiroMorioka","display_name":"Masahiro Morioka","profile_url":"https://waseda.academia.edu/MasahiroMorioka?f_ri=3468","photo":"https://0.academia-photos.com/221622/50039/19076644/s65_masahiro.morioka.png"}],"research_interests":[{"id":698,"name":"Men's Studies","url":"https://www.academia.edu/Documents/in/Mens_Studies?f_ri=3468","nofollow":false},{"id":868,"name":"Philosophical Psychology","url":"https://www.academia.edu/Documents/in/Philosophical_Psychology?f_ri=3468","nofollow":false},{"id":907,"name":"Moral 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})();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_31045353 coauthored" data-work_id="31045353" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/31045353/Why_a_right_to_explanation_of_automated_decision_making_does_not_exist_in_the_General_Data_Protection_Regulation">Why a right to explanation of automated decision-making does not exist in the General Data Protection Regulation</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Since approval of the EU General Data Protection Regulation (GDPR) in 2016, it has been widely and repeatedly claimed that a 'right to explanation' of decisions made by automated or artificially intelligent algorithmic systems will be... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_31045353" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Since approval of the EU General Data Protection Regulation (GDPR) in 2016, it has been widely and repeatedly claimed that a 'right to explanation' of decisions made by automated or artificially intelligent algorithmic systems will be legally mandated by the GDPR. This right to explanation is viewed as an ideal mechanism to enhance the accountability and transparency of automated decision-making. However, there are several reasons to doubt both the legal existence and the feasibility of such a right. In contrast to the right to explanation of specific automated decisions claimed elsewhere, the GDPR only mandates that data subjects receive limited information (Articles 13-15) about the logic involved, as well as the significance and the envisaged consequences of automated decision-making systems, what we term a 'right to be informed'. Further, the ambiguity and limited scope of the 'right not to be subject to automated decision-making' contained in Article 22 (from which the alleged 'right to explanation' stems) raises questions over the protection actually afforded to data subjects. These problems show that the GDPR lacks precise language as well as explicit and well-defined rights and safeguards against automated decision-making, and therefore runs the risk of being toothless. We propose a number of legislative steps that, if taken, may improve the transparency and accountability of automated decision-making when the GDPR comes into force in 2018.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/31045353" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="50e040427bd807e23222dcdc12b92ba6" rel="nofollow" data-download="{"attachment_id":53475885,"asset_id":31045353,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53475885/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="55640176" href="https://oxford.academia.edu/SandraWachter">Sandra Wachter</a><script data-card-contents-for-user="55640176" type="text/json">{"id":55640176,"first_name":"Sandra","last_name":"Wachter","domain_name":"oxford","page_name":"SandraWachter","display_name":"Sandra Wachter","profile_url":"https://oxford.academia.edu/SandraWachter?f_ri=3468","photo":"https://0.academia-photos.com/55640176/15009734/15747283/s65_sandra.wachter.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-31045353">+2</span><div class="hidden js-additional-users-31045353"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://oxford.academia.edu/BrentMittelstadt">Brent Mittelstadt</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://yale.academia.edu/LucianoFloridi">Luciano Floridi</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-31045353'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-31045353').html(); 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These problems show that the GDPR lacks precise language as well as explicit and well-defined rights and safeguards against automated decision-making, and therefore runs the risk of being toothless. 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The Danish town of Aalborg is to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3113788" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Back cover text: If the new fin de siècle marks a recurrence of the real, Bent Flyvbjerg’s Rationality and Power epitomizes that development and sets new standards for social and political inquiry. The Danish town of Aalborg is to Flyvbjerg what Florence was to Machiavelli: a laboratory for understanding the real workings of power, and for grasping what they mean to our more general concerns of social and political organization. Politics, administration, and planning are examined in ways that allow  a rare, in-depth understanding. The reader witnesses, firsthand, the classic and endless drama which defines what modernity and democracy are and can be.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3113788" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4fdb9c9a4958735714ad67b502a65120" rel="nofollow" data-download="{"attachment_id":31040206,"asset_id":3113788,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31040206/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="81790" href="https://oxford.academia.edu/BentFlyvbjerg">Bent Flyvbjerg</a><script data-card-contents-for-user="81790" type="text/json">{"id":81790,"first_name":"Bent","last_name":"Flyvbjerg","domain_name":"oxford","page_name":"BentFlyvbjerg","display_name":"Bent Flyvbjerg","profile_url":"https://oxford.academia.edu/BentFlyvbjerg?f_ri=3468","photo":"https://0.academia-photos.com/81790/22737/1557553/s65_bent.flyvbjerg.jpg"}</script></span></span></li><li class="js-paper-rank-work_3113788 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3113788"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3113788, container: ".js-paper-rank-work_3113788", }); 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itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27402385/On_time_place_and_happiness">On time, place and happiness</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper crosses the borders of human geography to bring back two related bodies of work from experimental psychology that investigate, in an unusual and refreshingly precise way, long-standing human geographical concerns with... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27402385" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper crosses the borders of human geography to bring back two related bodies of work from experimental psychology that investigate, in an unusual and refreshingly precise way, long-standing human geographical concerns with tem-porality, place and subject formations, meaning-making and well-being. It is argued that the traffic of ideas and empirical findings between human geography and experimental psychology can be mutually profitable if, and only to the extent that, it encompasses a sustained epistemological, methodological and political critique of the disciplinary practices that have yielded those ideas and findings.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27402385" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3678e22c5554b90962a33e325b24cdbc" rel="nofollow" data-download="{"attachment_id":47657660,"asset_id":27402385,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/47657660/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="51520644" href="https://brocku.academia.edu/DragosSimandan">Dragos Simandan</a><script data-card-contents-for-user="51520644" type="text/json">{"id":51520644,"first_name":"Dragos","last_name":"Simandan","domain_name":"brocku","page_name":"DragosSimandan","display_name":"Dragos Simandan","profile_url":"https://brocku.academia.edu/DragosSimandan?f_ri=3468","photo":"https://0.academia-photos.com/51520644/13647557/43927866/s65_dragos.simandan.jpg"}</script></span></span></li><li class="js-paper-rank-work_27402385 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27402385"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27402385, container: ".js-paper-rank-work_27402385", }); 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class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/7388368/Bringing_Non_Western_Cultures_and_Conditions_into_Comparative_Intelligence_Perspectives_India_Russia_and_China_International_Journal_of_Intelligence_and_Counterintelligence_Vol_29_Issue_1_2016">Bringing Non-Western Cultures and Conditions into Comparative Intelligence Perspectives: India, Russia, and China, International Journal of Intelligence and Counterintelligence, Vol. 29, Issue 1, 2016</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">There have been few comparative analyses of non-Western intelligence communities. Those that exist have tended to always involve the United States as a comparative baseline. Most of the non-American investigations on intelligence, whether... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_7388368" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">There have been few comparative analyses of non-Western intelligence communities. Those that exist have tended to always involve the United States as a comparative baseline. Most of the non-American investigations on intelligence, whether comparative or single case studies, tend to be anecdotal and historical. Almost nothing exists that tries to examine the operational/philosophical ‘cultures’ of foreign intelligence communities from their own perspectives and priorities. This article will examine China, India, and Russia utilizing the latter approach and calls into question whether the term ‘culture’ should be the exclusively dominant explanatory framework for analysis. The dominance of Western, more specifically Anglo-American, concepts of intelligence will be argued a hindrance to properly understanding the motivations, positions, and prospects of non-Western states. A new formula for understanding intelligence ‘conditions’ will be proposed and elaborated using the Indian, Chinese, and Russian cases. As a result, an argument is created that seeks to break some of the current definitional rigidity and perceptional inflexibility that dominates contemporary intelligence analysis, especially when considering states not necessarily beholden to Western concepts of power and influence, and hopefully producing a more lively debate on how intelligence communities around the world are examined.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7388368" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ac7630b2b4278e3e49e81660d920b2a2" rel="nofollow" data-download="{"attachment_id":40302915,"asset_id":7388368,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/40302915/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6901110" href="https://brown.academia.edu/DrMatthewCrosston">Dr. Matthew Crosston</a><script data-card-contents-for-user="6901110" type="text/json">{"id":6901110,"first_name":"Dr. Matthew","last_name":"Crosston","domain_name":"brown","page_name":"DrMatthewCrosston","display_name":"Dr. Matthew Crosston","profile_url":"https://brown.academia.edu/DrMatthewCrosston?f_ri=3468","photo":"https://0.academia-photos.com/6901110/2645906/36883013/s65_dr._matthew.crosston.jpg"}</script></span></span></li><li class="js-paper-rank-work_7388368 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="7388368"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 7388368, container: ".js-paper-rank-work_7388368", }); 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Those that exist have tended to always involve the United States as a comparative baseline. Most of the non-American investigations on intelligence, whether comparative or single case studies, tend to be anecdotal and historical. Almost nothing exists that tries to examine the operational/philosophical ‘cultures’ of foreign intelligence communities from their own perspectives and priorities. This article will examine China, India, and Russia utilizing the latter approach and calls into question whether the term ‘culture’ should be the exclusively dominant explanatory framework for analysis. The dominance of Western, more specifically Anglo-American, concepts of intelligence will be argued a hindrance to properly understanding the motivations, positions, and prospects of non-Western states. A new formula for understanding intelligence ‘conditions’ will be proposed and elaborated using the Indian, Chinese, and Russian cases. As a result, an argument is created that seeks to break some of the current definitional rigidity and perceptional inflexibility that dominates contemporary intelligence analysis, especially when considering states not necessarily beholden to Western concepts of power and influence, and hopefully producing a more lively debate on how intelligence communities around the world are examined.","downloadable_attachments":[{"id":40302915,"asset_id":7388368,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6901110,"first_name":"Dr. Matthew","last_name":"Crosston","domain_name":"brown","page_name":"DrMatthewCrosston","display_name":"Dr. Matthew 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itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3270416/Habermas_and_Foucault_Thinkers_for_Civil_Society">Habermas and Foucault: Thinkers for Civil Society?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Taken together, the works of Jurgen Habermas and Michel Foucault highlight an essential tension in modernity. This is the tension between the normative and the real, between what should be done and what is actually done. Understanding... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3270416" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Taken together, the works of Jurgen Habermas and Michel Foucault highlight an essential tension in modernity. This is the tension between the normative and the real, between what should be done and what is actually done. Understanding this tension is crucial to understanding modern democracy, what it is and what it could be. It has been argued that an effective way of making democracy stronger is to strengthen civil society. This article contains a comparative analysis of the central ideas of Habermas and Foucault as they pertain to the question of democracy and civil society. More specifically, the discourse ethics of Habermas is contrasted with the power analytics and ethics of Foucault evaluating their usefulness for those interested in understanding, and bringing about, democratic social change.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3270416" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="79a6cfbcb10b48f4da8b0d6cf26ba07f" rel="nofollow" data-download="{"attachment_id":31115727,"asset_id":3270416,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31115727/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="81790" href="https://oxford.academia.edu/BentFlyvbjerg">Bent Flyvbjerg</a><script data-card-contents-for-user="81790" type="text/json">{"id":81790,"first_name":"Bent","last_name":"Flyvbjerg","domain_name":"oxford","page_name":"BentFlyvbjerg","display_name":"Bent Flyvbjerg","profile_url":"https://oxford.academia.edu/BentFlyvbjerg?f_ri=3468","photo":"https://0.academia-photos.com/81790/22737/1557553/s65_bent.flyvbjerg.jpg"}</script></span></span></li><li class="js-paper-rank-work_3270416 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3270416"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3270416, container: ".js-paper-rank-work_3270416", }); 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}); });</script></span><script>$(function() { $(".js-view-count-work_809627").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="809627"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="6545" href="https://www.academia.edu/Documents/in/Virtues_Moral_Psychology_">Virtues (Moral Psychology)</a>, <script data-card-contents-for-ri="6545" type="text/json">{"id":6545,"name":"Virtues (Moral Psychology)","url":"https://www.academia.edu/Documents/in/Virtues_Moral_Psychology_?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="18375" href="https://www.academia.edu/Documents/in/Virtues_and_Vices">Virtues and Vices</a><script data-card-contents-for-ri="18375" type="text/json">{"id":18375,"name":"Virtues and Vices","url":"https://www.academia.edu/Documents/in/Virtues_and_Vices?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=809627]'), work: {"id":809627,"title":"What is Virtue Ethics all About?","created_at":"2011-08-06T20:59:52.454-07:00","url":"https://www.academia.edu/809627/What_is_Virtue_Ethics_all_About?f_ri=3468","dom_id":"work_809627","summary":null,"downloadable_attachments":[{"id":5387315,"asset_id":809627,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":649177,"first_name":"Gregory","last_name":"Velazco y Trianosky","domain_name":"csun","page_name":"GregoryVelazcoyTrianosky","display_name":"Gregory Velazco y Trianosky","profile_url":"https://csun.academia.edu/GregoryVelazcoyTrianosky?f_ri=3468","photo":"https://0.academia-photos.com/649177/2715050/20357589/s65_gregory.velazco_y_trianosky.jpg"}],"research_interests":[{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false},{"id":6545,"name":"Virtues (Moral Psychology)","url":"https://www.academia.edu/Documents/in/Virtues_Moral_Psychology_?f_ri=3468","nofollow":false},{"id":18375,"name":"Virtues and Vices","url":"https://www.academia.edu/Documents/in/Virtues_and_Vices?f_ri=3468","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9666637" data-work_id="9666637" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9666637/Forms_of_nature_first_second_living_rational_and_phronetic">Forms of nature: 'first', 'second', 'living', 'rational' and 'phronetic'</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This is the text of some lectures I gave in Potsdam and at the Stuttgart Hegel Kongress. I am attempting to write a proper monograph on practical wisdom or phronēsis; this is a sort of outline or abstract and should be taken in that... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9666637" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This is the text of some lectures I gave in Potsdam and at the Stuttgart Hegel Kongress.  I am attempting to write a proper monograph on practical wisdom or phronēsis; this is a sort of outline or abstract and should be taken in that spirit.  I apologize for its undeveloped state, but some people seem to have found it helpful despite this. It has now appeared in the proceedings of the Hegel Kongress <a href="http://www.klostermann.de/Freiheit" rel="nofollow">http://www.klostermann.de/Freiheit</a> (I have seen it cited thus: Thompson, Michael, "Forms of nature", in G. Hindrichs, Axel H. (eds.), Freiheit. Stuttgarter Hegel-Kongres, Frankfurt/Main: Vittorio Klostermann 2013, 701-735)<br /><br /><br />The criticism of McDowell in this particular presentation, suffers somewhat from terminological difficulties; I think I will drop any use of him, because the labor of clarification is too distracting.  McDowell uses 'nature' to mean something like 'the totality of facts' - which makes sense given his point of departure (it is, if you like,  'natura naturata' - Spinoza's 'modes' /are/ a bit like 'facts'). The qualifications 'first' or 'second' are epistemological in character, meaning something like 'the sub-region of the totality of facts that includes only facts that can be known thusly' - in the one case, through empirical science; in the other through the exercise of the virtue of the cognizer; etc. An expression like 'Clara Zetkin's first nature' thus means something like 'the sub-region of the totality of facts the elements of which a) can be apprehended with the instruments of empirical science and b) have Clara Zetkin as subject'  The fact that she was a bearer of justice and a benefactor of humankind will not be one of those facts. <br /><br />It goes without saying that Aristotelian writers will assign a quite different category to uses of expressions like 'the nature of x', where they find any use for them at all.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9666637" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f5ff8846e2970bbdce2becbb35e89060" rel="nofollow" data-download="{"attachment_id":35862844,"asset_id":9666637,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35862844/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2825546" href="https://pitt.academia.edu/MichaelThompson">Michael Thompson</a><script data-card-contents-for-user="2825546" type="text/json">{"id":2825546,"first_name":"Michael","last_name":"Thompson","domain_name":"pitt","page_name":"MichaelThompson","display_name":"Michael Thompson","profile_url":"https://pitt.academia.edu/MichaelThompson?f_ri=3468","photo":"https://0.academia-photos.com/2825546/6269235/55947416/s65_michael.thompson.jpeg"}</script></span></span></li><li class="js-paper-rank-work_9666637 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9666637"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9666637, container: ".js-paper-rank-work_9666637", }); 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$(".js-view-count[data-work-id=9666637]").text(description); $(".js-view-count-work_9666637").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9666637").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9666637"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="905" href="https://www.academia.edu/Documents/in/Meta-Ethics">Meta-Ethics</a>, <script data-card-contents-for-ri="905" type="text/json">{"id":905,"name":"Meta-Ethics","url":"https://www.academia.edu/Documents/in/Meta-Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1698" href="https://www.academia.edu/Documents/in/Marxism">Marxism</a>, <script data-card-contents-for-ri="1698" type="text/json">{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a><script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9666637]'), work: {"id":9666637,"title":"Forms of nature: 'first', 'second', 'living', 'rational' and 'phronetic'","created_at":"2014-12-07T19:12:40.655-08:00","url":"https://www.academia.edu/9666637/Forms_of_nature_first_second_living_rational_and_phronetic?f_ri=3468","dom_id":"work_9666637","summary":"This is the text of some lectures I gave in Potsdam and at the Stuttgart Hegel Kongress. I am attempting to write a proper monograph on practical wisdom or phronēsis; this is a sort of outline or abstract and should be taken in that spirit. I apologize for its undeveloped state, but some people seem to have found it helpful despite this. It has now appeared in the proceedings of the Hegel Kongress http://www.klostermann.de/Freiheit (I have seen it cited thus: Thompson, Michael, \"Forms of nature\", in G. Hindrichs, Axel H. (eds.), Freiheit. Stuttgarter Hegel-Kongres, Frankfurt/Main: Vittorio Klostermann 2013, 701-735)\n\n\nThe criticism of McDowell in this particular presentation, suffers somewhat from terminological difficulties; I think I will drop any use of him, because the labor of clarification is too distracting. McDowell uses 'nature' to mean something like 'the totality of facts' - which makes sense given his point of departure (it is, if you like, 'natura naturata' - Spinoza's 'modes' /are/ a bit like 'facts'). The qualifications 'first' or 'second' are epistemological in character, meaning something like 'the sub-region of the totality of facts that includes only facts that can be known thusly' - in the one case, through empirical science; in the other through the exercise of the virtue of the cognizer; etc. An expression like 'Clara Zetkin's first nature' thus means something like 'the sub-region of the totality of facts the elements of which a) can be apprehended with the instruments of empirical science and b) have Clara Zetkin as subject' The fact that she was a bearer of justice and a benefactor of humankind will not be one of those facts. \n\nIt goes without saying that Aristotelian writers will assign a quite different category to uses of expressions like 'the nature of x', where they find any use for them at all.","downloadable_attachments":[{"id":35862844,"asset_id":9666637,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2825546,"first_name":"Michael","last_name":"Thompson","domain_name":"pitt","page_name":"MichaelThompson","display_name":"Michael Thompson","profile_url":"https://pitt.academia.edu/MichaelThompson?f_ri=3468","photo":"https://0.academia-photos.com/2825546/6269235/55947416/s65_michael.thompson.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468","nofollow":false},{"id":905,"name":"Meta-Ethics","url":"https://www.academia.edu/Documents/in/Meta-Ethics?f_ri=3468","nofollow":false},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism?f_ri=3468","nofollow":false},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=3468","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468"},{"id":28383,"name":"Aristotle's Ethics","url":"https://www.academia.edu/Documents/in/Aristotles_Ethics?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_33771413" data-work_id="33771413" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/33771413/Psychedelic_moral_enhancement">Psychedelic moral enhancement</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The moral enhancement (or bioenhancement) debate seems stuck in a dilemma. On the one hand, the more radical proposals, while certainly novel and interesting, seem unlikely to be feasible in practice, or if technically feasible then most... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33771413" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The moral enhancement (or bioenhancement) debate seems stuck in a dilemma. On the one hand, the more radical proposals, while certainly novel and interesting, seem unlikely to be feasible in practice, or if technically feasible then most likely imprudent. But on the other hand, the more “sensible” proposals – sensible in the sense of being both practically achievable and more plausibly ethically justifiable – can be rather hard to distinguish from both “traditional” forms of moral enhancement, such as non-drug-mediated social or moral education, and non-moral forms of bioenhancement, such as “smart drug” style cognitive enhancement. In this essay, I argue that bioethicists have paid insufficient attention to an alternative form of moral bioenhancement—or at least a likely candidate—that falls somewhere between these two extremes, namely the (appropriately qualified) use of certain psychedelic drugs.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33771413" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7bfa5b5d2b13a0c7f8553300cf728504" rel="nofollow" data-download="{"attachment_id":57336052,"asset_id":33771413,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57336052/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="377433" href="https://oxford.academia.edu/BrianDEarp">Brian D . Earp</a><script data-card-contents-for-user="377433" type="text/json">{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . Earp","profile_url":"https://oxford.academia.edu/BrianDEarp?f_ri=3468","photo":"https://0.academia-photos.com/377433/97125/157103608/s65_brian_d..earp.jpg"}</script></span></span></li><li class="js-paper-rank-work_33771413 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33771413"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33771413, container: ".js-paper-rank-work_33771413", }); });</script></li><li class="js-percentile-work_33771413 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33771413; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_33771413"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_33771413 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="33771413"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33771413; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33771413]").text(description); $(".js-view-count-work_33771413").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_33771413").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="33771413"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">149</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="1" href="https://www.academia.edu/Documents/in/Creative_Writing">Creative Writing</a>, <script data-card-contents-for-ri="1" type="text/json">{"id":1,"name":"Creative Writing","url":"https://www.academia.edu/Documents/in/Creative_Writing?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="46" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="106" href="https://www.academia.edu/Documents/in/Religion">Religion</a>, <script data-card-contents-for-ri="106" type="text/json">{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="122" href="https://www.academia.edu/Documents/in/Comparative_Religion">Comparative Religion</a><script data-card-contents-for-ri="122" type="text/json">{"id":122,"name":"Comparative Religion","url":"https://www.academia.edu/Documents/in/Comparative_Religion?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=33771413]'), work: {"id":33771413,"title":"Psychedelic moral enhancement","created_at":"2017-07-04T14:26:19.086-07:00","url":"https://www.academia.edu/33771413/Psychedelic_moral_enhancement?f_ri=3468","dom_id":"work_33771413","summary":"The moral enhancement (or bioenhancement) debate seems stuck in a dilemma. On the one hand, the more radical proposals, while certainly novel and interesting, seem unlikely to be feasible in practice, or if technically feasible then most likely imprudent. But on the other hand, the more “sensible” proposals – sensible in the sense of being both practically achievable and more plausibly ethically justifiable – can be rather hard to distinguish from both “traditional” forms of moral enhancement, such as non-drug-mediated social or moral education, and non-moral forms of bioenhancement, such as “smart drug” style cognitive enhancement. In this essay, I argue that bioethicists have paid insufficient attention to an alternative form of moral bioenhancement—or at least a likely candidate—that falls somewhere between these two extremes, namely the (appropriately qualified) use of certain psychedelic drugs.","downloadable_attachments":[{"id":57336052,"asset_id":33771413,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . 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Creativity","url":"https://www.academia.edu/Documents/in/Consciousness_and_Creativity?f_ri=3468"},{"id":1239755,"name":"Neurosciences","url":"https://www.academia.edu/Documents/in/Neurosciences?f_ri=3468"},{"id":1744493,"name":"Science and Technology Studies","url":"https://www.academia.edu/Documents/in/Science_and_Technology_Studies?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1603393" data-work_id="1603393" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1603393/Aristotle_on_Abortion_and_Infanticide">Aristotle on Abortion and Infanticide</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Some recent commentators have thought that if updated with the findings of modern embryology Aristotle’s views on abortion would yield a pro-‐life conclusion. On the basis of a careful reading of the relevant passage from Politics VII, I... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1603393" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Some recent commentators have thought that if updated with the findings of modern embryology Aristotle’s views on abortion would yield a pro-‐life conclusion. On the basis of a careful reading of the relevant passage from Politics VII, I argue that the matter is more complicated than simply replacing his defective empirical embryological claims with our more accurate ones. Since Aristotle’s view on abortion was shaped not only by a defective embryology, but also an acceptance of the classical Greek practice of exposure / infanticide, substituting a more accurate embryology will not straightforwardly generate a strongly pro-‐life conclusion. In the end, this reveals much about how different Aristotle’s ethical thought on this matter really is from the contemporary discussion of abortion.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1603393" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9d405317db93e9ed356e76f11cc91407" rel="nofollow" data-download="{"attachment_id":31458625,"asset_id":1603393,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31458625/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="671852" href="https://stthomas.academia.edu/MTLu">M. T. Lu</a><script data-card-contents-for-user="671852" type="text/json">{"id":671852,"first_name":"M. T.","last_name":"Lu","domain_name":"stthomas","page_name":"MTLu","display_name":"M. T. Lu","profile_url":"https://stthomas.academia.edu/MTLu?f_ri=3468","photo":"https://0.academia-photos.com/671852/701374/41654866/s65_m._t..lu.png"}</script></span></span></li><li class="js-paper-rank-work_1603393 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1603393"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1603393, container: ".js-paper-rank-work_1603393", }); });</script></li><li class="js-percentile-work_1603393 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1603393; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_1603393"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_1603393 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="1603393"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1603393; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1603393]").text(description); $(".js-view-count-work_1603393").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1603393").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1603393"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="29126" href="https://www.academia.edu/Documents/in/Abortion">Abortion</a>, <script data-card-contents-for-ri="29126" type="text/json">{"id":29126,"name":"Abortion","url":"https://www.academia.edu/Documents/in/Abortion?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="37633" href="https://www.academia.edu/Documents/in/Aristotles_Politics">Aristotle's Politics</a><script data-card-contents-for-ri="37633" type="text/json">{"id":37633,"name":"Aristotle's Politics","url":"https://www.academia.edu/Documents/in/Aristotles_Politics?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1603393]'), work: {"id":1603393,"title":"Aristotle on Abortion and Infanticide","created_at":"2012-05-29T16:12:21.720-07:00","url":"https://www.academia.edu/1603393/Aristotle_on_Abortion_and_Infanticide?f_ri=3468","dom_id":"work_1603393","summary":"Some recent commentators have thought that if updated with the findings of modern embryology Aristotle’s views on abortion would yield a pro-‐life conclusion. On the basis of a careful reading of the relevant passage from Politics VII, I argue that the matter is more complicated than simply replacing his defective empirical embryological claims with our more accurate ones. Since Aristotle’s view on abortion was shaped not only by a defective embryology, but also an acceptance of the classical Greek practice of exposure / infanticide, substituting a more accurate embryology will not straightforwardly generate a strongly pro-‐life conclusion. In the end, this reveals much about how different Aristotle’s ethical thought on this matter really is from the contemporary discussion of abortion.","downloadable_attachments":[{"id":31458625,"asset_id":1603393,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":671852,"first_name":"M. T.","last_name":"Lu","domain_name":"stthomas","page_name":"MTLu","display_name":"M. T. Lu","profile_url":"https://stthomas.academia.edu/MTLu?f_ri=3468","photo":"https://0.academia-photos.com/671852/701374/41654866/s65_m._t..lu.png"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=3468","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false},{"id":29126,"name":"Abortion","url":"https://www.academia.edu/Documents/in/Abortion?f_ri=3468","nofollow":false},{"id":37633,"name":"Aristotle's Politics","url":"https://www.academia.edu/Documents/in/Aristotles_Politics?f_ri=3468","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1209681" data-work_id="1209681" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1209681/MANAGING_GLOBALIZATION_CHALLENGES_FACING_INTERNATIONAL_LAW_IN_THE_21st_CENTURY">MANAGING GLOBALIZATION: CHALLENGES FACING INTERNATIONAL LAW IN THE 21st CENTURY</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Ladies and gentlemen, for my inaugural lecture tonight I have chosen a topic that concerns the burning issues of managing globalization in the world at present. I shall discuss the issues of human rights and development of the Third World... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1209681" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Ladies and gentlemen, for my inaugural lecture tonight I have chosen a topic that concerns the burning issues of managing globalization in the world at present. I shall discuss the issues of human rights and development of the Third World in the age of globalization, global economic governance and how globalization has posed a tremendous challenge to traditional international law as we have known it. We shall also search for a just global legal order that could manage globalization well and make it work fairly for all for a better future.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1209681" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d9f4e14da7c6cbdb4e34b32d0d2df6ff" rel="nofollow" data-download="{"attachment_id":7523643,"asset_id":1209681,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/7523643/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="321500" href="https://port.academia.edu/MunirManiruzzaman">(Munir) A F M Maniruzzaman</a><script data-card-contents-for-user="321500" type="text/json">{"id":321500,"first_name":"(Munir) A F M","last_name":"Maniruzzaman","domain_name":"port","page_name":"MunirManiruzzaman","display_name":"(Munir) A F M Maniruzzaman","profile_url":"https://port.academia.edu/MunirManiruzzaman?f_ri=3468","photo":"https://0.academia-photos.com/321500/134622/2189937/s65__munir_a_f_m.maniruzzaman.jpg"}</script></span></span></li><li class="js-paper-rank-work_1209681 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1209681"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1209681, container: ".js-paper-rank-work_1209681", }); });</script></li><li class="js-percentile-work_1209681 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1209681; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_1209681"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_1209681 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="1209681"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1209681; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1209681]").text(description); $(".js-view-count-work_1209681").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1209681").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1209681"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">24</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="46" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1324" href="https://www.academia.edu/Documents/in/Organizational_Change">Organizational Change</a>, <script data-card-contents-for-ri="1324" type="text/json">{"id":1324,"name":"Organizational Change","url":"https://www.academia.edu/Documents/in/Organizational_Change?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1452" href="https://www.academia.edu/Documents/in/Corporate_Social_Responsibility">Corporate Social Responsibility</a>, <script data-card-contents-for-ri="1452" type="text/json">{"id":1452,"name":"Corporate Social Responsibility","url":"https://www.academia.edu/Documents/in/Corporate_Social_Responsibility?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2074" href="https://www.academia.edu/Documents/in/International_Business">International Business</a><script data-card-contents-for-ri="2074" type="text/json">{"id":2074,"name":"International Business","url":"https://www.academia.edu/Documents/in/International_Business?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1209681]'), work: {"id":1209681,"title":"MANAGING GLOBALIZATION: CHALLENGES FACING INTERNATIONAL LAW IN THE 21st CENTURY","created_at":"2012-01-09T04:40:31.923-08:00","url":"https://www.academia.edu/1209681/MANAGING_GLOBALIZATION_CHALLENGES_FACING_INTERNATIONAL_LAW_IN_THE_21st_CENTURY?f_ri=3468","dom_id":"work_1209681","summary":"Ladies and gentlemen, for my inaugural lecture tonight I have chosen a topic that concerns the burning issues of managing globalization in the world at present. I shall discuss the issues of human rights and development of the Third World in the age of globalization, global economic governance and how globalization has posed a tremendous challenge to traditional international law as we have known it. We shall also search for a just global legal order that could manage globalization well and make it work fairly for all for a better future.","downloadable_attachments":[{"id":7523643,"asset_id":1209681,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":321500,"first_name":"(Munir) A F M","last_name":"Maniruzzaman","domain_name":"port","page_name":"MunirManiruzzaman","display_name":"(Munir) A F M Maniruzzaman","profile_url":"https://port.academia.edu/MunirManiruzzaman?f_ri=3468","photo":"https://0.academia-photos.com/321500/134622/2189937/s65__munir_a_f_m.maniruzzaman.jpg"}],"research_interests":[{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false},{"id":1324,"name":"Organizational Change","url":"https://www.academia.edu/Documents/in/Organizational_Change?f_ri=3468","nofollow":false},{"id":1452,"name":"Corporate Social Responsibility","url":"https://www.academia.edu/Documents/in/Corporate_Social_Responsibility?f_ri=3468","nofollow":false},{"id":2074,"name":"International Business","url":"https://www.academia.edu/Documents/in/International_Business?f_ri=3468","nofollow":false},{"id":2575,"name":"International Law","url":"https://www.academia.edu/Documents/in/International_Law?f_ri=3468"},{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=3468"},{"id":2969,"name":"Leadership","url":"https://www.academia.edu/Documents/in/Leadership?f_ri=3468"},{"id":3180,"name":"International Trade","url":"https://www.academia.edu/Documents/in/International_Trade?f_ri=3468"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468"},{"id":4167,"name":"Corporate Governance","url":"https://www.academia.edu/Documents/in/Corporate_Governance?f_ri=3468"},{"id":4296,"name":"Natural Law","url":"https://www.academia.edu/Documents/in/Natural_Law?f_ri=3468"},{"id":4524,"name":"Sustainable Development","url":"https://www.academia.edu/Documents/in/Sustainable_Development?f_ri=3468"},{"id":4527,"name":"Africa","url":"https://www.academia.edu/Documents/in/Africa?f_ri=3468"},{"id":5009,"name":"Strategic Management","url":"https://www.academia.edu/Documents/in/Strategic_Management?f_ri=3468"},{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=3468"},{"id":13952,"name":"Global Leadership","url":"https://www.academia.edu/Documents/in/Global_Leadership?f_ri=3468"},{"id":15213,"name":"International Law and Global Justice (in Law/International Law)","url":"https://www.academia.edu/Documents/in/International_Law_and_Global_Justice_in_Law_International_Law_?f_ri=3468"},{"id":18845,"name":"Environmental Sustainability","url":"https://www.academia.edu/Documents/in/Environmental_Sustainability?f_ri=3468"},{"id":42465,"name":"Organizational Development","url":"https://www.academia.edu/Documents/in/Organizational_Development?f_ri=3468"},{"id":42814,"name":"Ethics and economics","url":"https://www.academia.edu/Documents/in/Ethics_and_economics?f_ri=3468"},{"id":47760,"name":"International Management","url":"https://www.academia.edu/Documents/in/International_Management?f_ri=3468"},{"id":165328,"name":"International Strategy","url":"https://www.academia.edu/Documents/in/International_Strategy?f_ri=3468"},{"id":309968,"name":"Soft Law","url":"https://www.academia.edu/Documents/in/Soft_Law?f_ri=3468"},{"id":562371,"name":"Global Economic Governance","url":"https://www.academia.edu/Documents/in/Global_Economic_Governance-1?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27402320" data-work_id="27402320" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27402320/Kinds_of_environments_a_framework_for_reflecting_on_the_possible_contours_of_a_better_world">Kinds of environments—a framework for reflecting on the possible contours of a better world</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">One of the significant developments in the interdisciplinary field of judgment and decision making is the classification of environments as a function of (a) their capacity to enable people to learn from experience (kind environments vs.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27402320" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">One of the significant developments in the interdisciplinary field of judgment and decision making is the classification of environments as a function of (a) their capacity to enable people to learn from experience (kind environments vs. wicked environments) and (b) the consequences of having failed to understand and adapt to them (exacting environments vs. lenient environments). Based on the premise that 'environment' is a key geographical concept, I explore the usefulness of appropriating these classifications in geography and argue that they can stimulate normative work on the possible contours of a better world as well as illuminate in novel ways long-standing geographical concerns with the problematic of fairness. Les figures de l'environnement : ´ eléments de réflexion sur les bases envisageables d'un monde meilleur Parmi les innovations qui ont marqué la recherche interdisciplinaire sur le jugement et la décision, se trouve la classification des environnements définie en fonction : a) d'un mécanisme de base par lequel on peut tirer des enseignements de l'expérience (des environnements sains par opposition aux environnements hostiles) et b) des effets néfastes liés au fait que l'on n'a pasété en mesure de comprendre et de s'adapter (des environnements rigoureux par opposition aux environnements permissifs). En partant du principe selon lequel « l'environnement » est un concept central en géographie se pose la question de la pertinence de situer ces classifications dans une perspective géographique. Cetté etude fait valoir qu'elles peuvent en effet dynamiser les travaux afin de formuler des normes permettant d'´ etablir les bases envisageables d'un monde meilleur et de jeter un nouveí eclairage sur les enjeux géographiques autour de la problématique de l'´ equité. Mots clés : environnement, normativité, néolibéralisme, géographies de la moralité, apprentissage, ´ equité</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27402320" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e813113bb86379235df62464d0175869" rel="nofollow" data-download="{"attachment_id":47657377,"asset_id":27402320,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/47657377/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="51520644" href="https://brocku.academia.edu/DragosSimandan">Dragos Simandan</a><script data-card-contents-for-user="51520644" type="text/json">{"id":51520644,"first_name":"Dragos","last_name":"Simandan","domain_name":"brocku","page_name":"DragosSimandan","display_name":"Dragos Simandan","profile_url":"https://brocku.academia.edu/DragosSimandan?f_ri=3468","photo":"https://0.academia-photos.com/51520644/13647557/43927866/s65_dragos.simandan.jpg"}</script></span></span></li><li class="js-paper-rank-work_27402320 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27402320"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27402320, container: ".js-paper-rank-work_27402320", }); 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Based on the premise that 'environment' is a key geographical concept, I explore the usefulness of appropriating these classifications in geography and argue that they can stimulate normative work on the possible contours of a better world as well as illuminate in novel ways long-standing geographical concerns with the problematic of fairness. Les figures de l'environnement : ´ eléments de réflexion sur les bases envisageables d'un monde meilleur Parmi les innovations qui ont marqué la recherche interdisciplinaire sur le jugement et la décision, se trouve la classification des environnements définie en fonction : a) d'un mécanisme de base par lequel on peut tirer des enseignements de l'expérience (des environnements sains par opposition aux environnements hostiles) et b) des effets néfastes liés au fait que l'on n'a pasété en mesure de comprendre et de s'adapter (des environnements rigoureux par opposition aux environnements permissifs). En partant du principe selon lequel « l'environnement » est un concept central en géographie se pose la question de la pertinence de situer ces classifications dans une perspective géographique. Cetté etude fait valoir qu'elles peuvent en effet dynamiser les travaux afin de formuler des normes permettant d'´ etablir les bases envisageables d'un monde meilleur et de jeter un nouveí eclairage sur les enjeux géographiques autour de la problématique de l'´ equité. Mots clés : environnement, normativité, néolibéralisme, géographies de la moralité, apprentissage, ´ equité","downloadable_attachments":[{"id":47657377,"asset_id":27402320,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":51520644,"first_name":"Dragos","last_name":"Simandan","domain_name":"brocku","page_name":"DragosSimandan","display_name":"Dragos Simandan","profile_url":"https://brocku.academia.edu/DragosSimandan?f_ri=3468","photo":"https://0.academia-photos.com/51520644/13647557/43927866/s65_dragos.simandan.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=3468","nofollow":false},{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=3468","nofollow":false},{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis?f_ri=3468","nofollow":false},{"id":153,"name":"Landscape 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Finance","url":"https://www.academia.edu/Documents/in/Strategic_Finance?f_ri=3468"},{"id":1223610,"name":"Latin American feminisms","url":"https://www.academia.edu/Documents/in/Latin_American_feminisms?f_ri=3468"},{"id":1723635,"name":"Public Policy","url":"https://www.academia.edu/Documents/in/Public_Policy?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10977391" data-work_id="10977391" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10977391/Junzi_or_the_Exemplary_Man_An_Introduction_to_the_Confucian_Gentleman">Junzi or the Exemplary Man: An Introduction to the Confucian Gentleman</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This rough essay is compiled from the notes for a short lecture presented to the Esoteika Lodge No. 227 of Oregon on February 18, 2015. This essay introduces the original meaning of the word "junzi" (the Gentleman) and explores the role... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10977391" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This rough essay is compiled from the notes for a short lecture presented to the Esoteika Lodge No. 227 of Oregon on February 18, 2015. This essay introduces the original meaning of the word "junzi" (the Gentleman) and explores the role and characteristics of such ideal person.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10977391" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="86e563221a0b31fc5b6d795433aaaad8" rel="nofollow" data-download="{"attachment_id":36721429,"asset_id":10977391,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36721429/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="20458729" href="https://reed.academia.edu/JasonMCampbell">Jason M Leong</a><script data-card-contents-for-user="20458729" type="text/json">{"id":20458729,"first_name":"Jason","last_name":"Leong","domain_name":"reed","page_name":"JasonMCampbell","display_name":"Jason M Leong","profile_url":"https://reed.academia.edu/JasonMCampbell?f_ri=3468","photo":"https://0.academia-photos.com/20458729/5670301/21149672/s65_jason.campbell.jpg"}</script></span></span></li><li class="js-paper-rank-work_10977391 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10977391"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10977391, container: ".js-paper-rank-work_10977391", }); 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$(".js-view-count[data-work-id=10977391]").text(description); $(".js-view-count-work_10977391").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_10977391").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="10977391"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="813" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a><script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=10977391]'), work: {"id":10977391,"title":"Junzi or the Exemplary Man: An Introduction to the Confucian Gentleman","created_at":"2015-02-21T11:06:45.506-08:00","url":"https://www.academia.edu/10977391/Junzi_or_the_Exemplary_Man_An_Introduction_to_the_Confucian_Gentleman?f_ri=3468","dom_id":"work_10977391","summary":"This rough essay is compiled from the notes for a short lecture presented to the Esoteika Lodge No. 227 of Oregon on February 18, 2015. 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The banality of evil that Arendt... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36987704" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article presents Hannah Arendt's novel conception of evil, arguing that what animates and undergirds this conception is an understanding of human agency, of what it means to be a person at all. The banality of evil that Arendt theorizes is exactly the failure to become a person in the first place—it is, in short, the evil of being a nobody. For Arendt, this evil becomes extreme when a mass of such nobodies becomes organized by totalitarianism. This article focuses on the connection between Arendt's understanding of personhood and her conception of evil, showing how Arendt falls into a Kantian tradition of prioritizing apperception— thinking—as central for human agency. In this way, the article shows that thinking—being a person—is central to Arendt's work, thereby prioritizing and making sense of her claim in _The Human Condition_ that one is never “more active” than when thinking.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36987704" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9664fd56b314886348bc424daa5cf846" rel="nofollow" data-download="{"attachment_id":56936719,"asset_id":36987704,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56936719/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="802004" href="https://uncc.academia.edu/MartinShuster">Martin Shuster</a><script data-card-contents-for-user="802004" type="text/json">{"id":802004,"first_name":"Martin","last_name":"Shuster","domain_name":"uncc","page_name":"MartinShuster","display_name":"Martin Shuster","profile_url":"https://uncc.academia.edu/MartinShuster?f_ri=3468","photo":"https://0.academia-photos.com/802004/274772/63477830/s65_martin.shuster.jpg"}</script></span></span></li><li class="js-paper-rank-work_36987704 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36987704"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36987704, container: ".js-paper-rank-work_36987704", }); 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The banality of evil that Arendt theorizes is exactly the failure to become a person in the first place—it is, in short, the evil of being a nobody. For Arendt, this evil becomes extreme when a mass of such nobodies becomes organized by totalitarianism. This article focuses on the connection between Arendt's understanding of personhood and her conception of evil, showing how Arendt falls into a Kantian tradition of prioritizing apperception— thinking—as central for human agency. In this way, the article shows that thinking—being a person—is central to Arendt's work, thereby prioritizing and making sense of her claim in _The Human Condition_ that one is never “more active” than when thinking.","downloadable_attachments":[{"id":56936719,"asset_id":36987704,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":802004,"first_name":"Martin","last_name":"Shuster","domain_name":"uncc","page_name":"MartinShuster","display_name":"Martin Shuster","profile_url":"https://uncc.academia.edu/MartinShuster?f_ri=3468","photo":"https://0.academia-photos.com/802004/274772/63477830/s65_martin.shuster.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=3468","nofollow":false},{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology?f_ri=3468","nofollow":false},{"id":384,"name":"German 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Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=3468"},{"id":6243,"name":"Psychology of Evil","url":"https://www.academia.edu/Documents/in/Psychology_of_Evil?f_ri=3468"},{"id":7944,"name":"Personhood","url":"https://www.academia.edu/Documents/in/Personhood?f_ri=3468"},{"id":7978,"name":"Political History","url":"https://www.academia.edu/Documents/in/Political_History?f_ri=3468"},{"id":8291,"name":"Kant's Practical Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Practical_Philosophy?f_ri=3468"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=3468"},{"id":9457,"name":"Morality (Social Psychology)","url":"https://www.academia.edu/Documents/in/Morality_Social_Psychology_?f_ri=3468"},{"id":10311,"name":"European Politics","url":"https://www.academia.edu/Documents/in/European_Politics?f_ri=3468"},{"id":10880,"name":"Stanley Cavell","url":"https://www.academia.edu/Documents/in/Stanley_Cavell?f_ri=3468"},{"id":12624,"name":"History of Political Thought","url":"https://www.academia.edu/Documents/in/History_of_Political_Thought?f_ri=3468"},{"id":12742,"name":"Holocaust Studies","url":"https://www.academia.edu/Documents/in/Holocaust_Studies?f_ri=3468"},{"id":13629,"name":"Comparative genocide","url":"https://www.academia.edu/Documents/in/Comparative_genocide?f_ri=3468"},{"id":13693,"name":"Sociology of Ethics and Morality","url":"https://www.academia.edu/Documents/in/Sociology_of_Ethics_and_Morality?f_ri=3468"},{"id":15295,"name":"Arendt","url":"https://www.academia.edu/Documents/in/Arendt?f_ri=3468"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=3468"},{"id":25243,"name":"Kant's Political Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Political_Philosophy?f_ri=3468"},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=3468"},{"id":27588,"name":"Problem of Evil","url":"https://www.academia.edu/Documents/in/Problem_of_Evil?f_ri=3468"},{"id":36665,"name":"Theology of Suffering and Evil","url":"https://www.academia.edu/Documents/in/Theology_of_Suffering_and_Evil?f_ri=3468"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics?f_ri=3468"},{"id":43023,"name":"Nazi Germany","url":"https://www.academia.edu/Documents/in/Nazi_Germany?f_ri=3468"},{"id":61922,"name":"Agency","url":"https://www.academia.edu/Documents/in/Agency?f_ri=3468"},{"id":69946,"name":"Contemporary Continental Philosophy","url":"https://www.academia.edu/Documents/in/Contemporary_Continental_Philosophy?f_ri=3468"},{"id":77293,"name":"Holocaust and Genocide Studies","url":"https://www.academia.edu/Documents/in/Holocaust_and_Genocide_Studies?f_ri=3468"},{"id":83952,"name":"Morality","url":"https://www.academia.edu/Documents/in/Morality?f_ri=3468"},{"id":91552,"name":"Morality and Rationality","url":"https://www.academia.edu/Documents/in/Morality_and_Rationality?f_ri=3468"},{"id":95319,"name":"Evil in literature","url":"https://www.academia.edu/Documents/in/Evil_in_literature?f_ri=3468"},{"id":273460,"name":"Law and Morality","url":"https://www.academia.edu/Documents/in/Law_and_Morality?f_ri=3468"},{"id":326402,"name":"Banality of Evil","url":"https://www.academia.edu/Documents/in/Banality_of_Evil?f_ri=3468"},{"id":367793,"name":"Ethics and Morality","url":"https://www.academia.edu/Documents/in/Ethics_and_Morality?f_ri=3468"},{"id":962623,"name":"Sociolology of Morality","url":"https://www.academia.edu/Documents/in/Sociolology_of_Morality?f_ri=3468"},{"id":1005978,"name":"Morality and Personhood","url":"https://www.academia.edu/Documents/in/Morality_and_Personhood?f_ri=3468"},{"id":1222774,"name":"Continental Philosophy and Aesthetics","url":"https://www.academia.edu/Documents/in/Continental_Philosophy_and_Aesthetics?f_ri=3468"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_32643431" data-work_id="32643431" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/32643431/Building_a_Postwork_Utopia_Technological_Unemployment_Life_Extension_and_the_Future_of_Human_Flourishing">Building a Postwork Utopia: Technological Unemployment, Life Extension and the Future of Human Flourishing</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Populations in developed societies are rapidly aging: fertility rates are at all-time lows while life expectancy creeps ever higher. This is triggering a social crisis in which shrinking youth populations are required to pay for the care... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_32643431" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Populations in developed societies are rapidly aging: fertility rates are at all-time lows while life expectancy creeps ever higher. This is triggering a social crisis in which shrinking youth populations are required to pay for the care and retirements of an aging majority. Some people argue that by investing in the right kinds of lifespan extension technology – the kind that extends the healthy and productive phases of life – we can avoid this crisis (thereby securing a 'longevity dividend'). This chapter argues that this longevity dividend is unlikely to be paid if lifespan extension coincides with rampant technological unemployment. This does not mean that we should not pursue lifespan extension, but it does mean that the argument in its favor needs to rest on other grounds. After articulating these grounds, the chapter proceeds to consider the implications this has for our vision of the extended life, postwork utopia. It argues that this vision may need to be reconceived and suggests that one plausible reconception involves prioritizing the role of games in the well-lived life.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/32643431" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6b4e5d84c78169a2354529f07239b530" rel="nofollow" data-download="{"attachment_id":52813014,"asset_id":32643431,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/52813014/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="711609" href="https://universityofgalway.academia.edu/JohnDanaher">John Danaher</a><script data-card-contents-for-user="711609" type="text/json">{"id":711609,"first_name":"John","last_name":"Danaher","domain_name":"universityofgalway","page_name":"JohnDanaher","display_name":"John Danaher","profile_url":"https://universityofgalway.academia.edu/JohnDanaher?f_ri=3468","photo":"https://0.academia-photos.com/711609/241092/17297863/s65_john.danaher.jpg"}</script></span></span></li><li class="js-paper-rank-work_32643431 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="32643431"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 32643431, container: ".js-paper-rank-work_32643431", }); 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$(".js-view-count[data-work-id=32643431]").text(description); $(".js-view-count-work_32643431").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_32643431").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="32643431"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">36</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="184" href="https://www.academia.edu/Documents/in/Sociology">Sociology</a>, <script data-card-contents-for-ri="184" type="text/json">{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="196" href="https://www.academia.edu/Documents/in/Future_Studies">Future Studies</a>, <script data-card-contents-for-ri="196" type="text/json">{"id":196,"name":"Future Studies","url":"https://www.academia.edu/Documents/in/Future_Studies?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="201" href="https://www.academia.edu/Documents/in/Political_Sociology">Political Sociology</a>, <script data-card-contents-for-ri="201" type="text/json">{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="310" href="https://www.academia.edu/Documents/in/Demography">Demography</a><script data-card-contents-for-ri="310" type="text/json">{"id":310,"name":"Demography","url":"https://www.academia.edu/Documents/in/Demography?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=32643431]'), work: {"id":32643431,"title":"Building a Postwork Utopia: Technological Unemployment, Life Extension and the Future of Human Flourishing","created_at":"2017-04-25T06:05:56.981-07:00","url":"https://www.academia.edu/32643431/Building_a_Postwork_Utopia_Technological_Unemployment_Life_Extension_and_the_Future_of_Human_Flourishing?f_ri=3468","dom_id":"work_32643431","summary":"Populations in developed societies are rapidly aging: fertility rates are at all-time lows while life expectancy creeps ever higher. This is triggering a social crisis in which shrinking youth populations are required to pay for the care and retirements of an aging majority. Some people argue that by investing in the right kinds of lifespan extension technology – the kind that extends the healthy and productive phases of life – we can avoid this crisis (thereby securing a 'longevity dividend'). This chapter argues that this longevity dividend is unlikely to be paid if lifespan extension coincides with rampant technological unemployment. This does not mean that we should not pursue lifespan extension, but it does mean that the argument in its favor needs to rest on other grounds. After articulating these grounds, the chapter proceeds to consider the implications this has for our vision of the extended life, postwork utopia. It argues that this vision may need to be reconceived and suggests that one plausible reconception involves prioritizing the role of games in the well-lived life.","downloadable_attachments":[{"id":52813014,"asset_id":32643431,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":711609,"first_name":"John","last_name":"Danaher","domain_name":"universityofgalway","page_name":"JohnDanaher","display_name":"John Danaher","profile_url":"https://universityofgalway.academia.edu/JohnDanaher?f_ri=3468","photo":"https://0.academia-photos.com/711609/241092/17297863/s65_john.danaher.jpg"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=3468","nofollow":false},{"id":196,"name":"Future Studies","url":"https://www.academia.edu/Documents/in/Future_Studies?f_ri=3468","nofollow":false},{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology?f_ri=3468","nofollow":false},{"id":310,"name":"Demography","url":"https://www.academia.edu/Documents/in/Demography?f_ri=3468","nofollow":false},{"id":491,"name":"Information Technology","url":"https://www.academia.edu/Documents/in/Information_Technology?f_ri=3468"},{"id":724,"name":"Economics","url":"https://www.academia.edu/Documents/in/Economics?f_ri=3468"},{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=3468"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=3468"},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=3468"},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=3468"},{"id":904,"name":"Normative Ethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics?f_ri=3468"},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=3468"},{"id":923,"name":"Technology","url":"https://www.academia.edu/Documents/in/Technology?f_ri=3468"},{"id":1237,"name":"Social Sciences","url":"https://www.academia.edu/Documents/in/Social_Sciences?f_ri=3468"},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=3468"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468"},{"id":5006,"name":"Computer Games Technology","url":"https://www.academia.edu/Documents/in/Computer_Games_Technology?f_ri=3468"},{"id":5199,"name":"Video Games","url":"https://www.academia.edu/Documents/in/Video_Games?f_ri=3468"},{"id":5324,"name":"Virtualization","url":"https://www.academia.edu/Documents/in/Virtualization?f_ri=3468"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=3468"},{"id":6791,"name":"Aging","url":"https://www.academia.edu/Documents/in/Aging?f_ri=3468"},{"id":7176,"name":"Unemployment","url":"https://www.academia.edu/Documents/in/Unemployment?f_ri=3468"},{"id":7454,"name":"Information Communication Technology","url":"https://www.academia.edu/Documents/in/Information_Communication_Technology?f_ri=3468"},{"id":8102,"name":"Futurism","url":"https://www.academia.edu/Documents/in/Futurism?f_ri=3468"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=3468"},{"id":17581,"name":"Futures Studies","url":"https://www.academia.edu/Documents/in/Futures_Studies?f_ri=3468"},{"id":21842,"name":"Virtual Worlds","url":"https://www.academia.edu/Documents/in/Virtual_Worlds?f_ri=3468"},{"id":24107,"name":"Ageing and Health","url":"https://www.academia.edu/Documents/in/Ageing_and_Health?f_ri=3468"},{"id":50932,"name":"Games","url":"https://www.academia.edu/Documents/in/Games?f_ri=3468"},{"id":61214,"name":"Longevity","url":"https://www.academia.edu/Documents/in/Longevity?f_ri=3468"},{"id":66379,"name":"Automation","url":"https://www.academia.edu/Documents/in/Automation?f_ri=3468"},{"id":105353,"name":"Longevity, Fertility and Population Economics ; 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We... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_35591618" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this chapter, we contrast legal and ethical perspectives on two forms of nontherapeutic female genital cutting: those commonly known as "female genital mutilation" and those commonly known as "female genital cosmetic surgeries." We begin by questioning the usefulness of these categories—and the presumed distinctions upon which they rest— stressing the shared features of the two sets of practices. Taking UK legislation as a case study, we show that there are troubling inconsistencies in the way in which female genital cutting is understood in Western contexts. Specifically: (a) all nontherapeutic genital alterations to female minors are criminalised, typically with harsh penalties for transgressing the law, while even more invasive nontherapeutic genital alterations to male and intersex minors are permitted and almost entirely unregulated; and (b) genital alterations of adult women regarded as "cosmetic" in nature are treated as legal, while in some jurisdictions, anatomically identical procedures classified as "mutilation" are illegal. This chapter highlights these and other inconsistencies, speculates as to why they arise in Western contexts, and explores the scope for more consistent and constructive attitudes and legislation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35591618" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="76f091f03c9ae93ef732d9a0b94ea98e" rel="nofollow" data-download="{"attachment_id":62365808,"asset_id":35591618,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62365808/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1029008" href="https://bsms.academia.edu/ArianneShahvisi">Arianne Shahvisi</a><script data-card-contents-for-user="1029008" type="text/json">{"id":1029008,"first_name":"Arianne","last_name":"Shahvisi","domain_name":"bsms","page_name":"ArianneShahvisi","display_name":"Arianne Shahvisi","profile_url":"https://bsms.academia.edu/ArianneShahvisi?f_ri=3468","photo":"https://0.academia-photos.com/1029008/1091123/4997805/s65_arianne.shahvisi.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-35591618">+1</span><div class="hidden js-additional-users-35591618"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://oxford.academia.edu/BrianDEarp">Brian D . Earp</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-35591618'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-35591618').html(); } } new HoverPopover(popoverSettings); })();</script></li><li class="js-paper-rank-work_35591618 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35591618"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35591618, container: ".js-paper-rank-work_35591618", }); });</script></li><li class="js-percentile-work_35591618 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35591618; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_35591618"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_35591618 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="35591618"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35591618; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35591618]").text(description); $(".js-view-count-work_35591618").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_35591618").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="35591618"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">109</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="106" href="https://www.academia.edu/Documents/in/Religion">Religion</a>, <script data-card-contents-for-ri="106" type="text/json">{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="122" href="https://www.academia.edu/Documents/in/Comparative_Religion">Comparative Religion</a>, <script data-card-contents-for-ri="122" type="text/json">{"id":122,"name":"Comparative Religion","url":"https://www.academia.edu/Documents/in/Comparative_Religion?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="128" href="https://www.academia.edu/Documents/in/History">History</a>, <script data-card-contents-for-ri="128" type="text/json">{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=3468","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="136" href="https://www.academia.edu/Documents/in/Cultural_History">Cultural History</a><script data-card-contents-for-ri="136" type="text/json">{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History?f_ri=3468","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=35591618]'), work: {"id":35591618,"title":"The law and ethics of female genital cutting","created_at":"2018-01-05T19:30:22.527-08:00","url":"https://www.academia.edu/35591618/The_law_and_ethics_of_female_genital_cutting?f_ri=3468","dom_id":"work_35591618","summary":"In this chapter, we contrast legal and ethical perspectives on two forms of nontherapeutic female genital cutting: those commonly known as \"female genital mutilation\" and those commonly known as \"female genital cosmetic surgeries.\" We begin by questioning the usefulness of these categories—and the presumed distinctions upon which they rest— stressing the shared features of the two sets of practices. Taking UK legislation as a case study, we show that there are troubling inconsistencies in the way in which female genital cutting is understood in Western contexts. Specifically: (a) all nontherapeutic genital alterations to female minors are criminalised, typically with harsh penalties for transgressing the law, while even more invasive nontherapeutic genital alterations to male and intersex minors are permitted and almost entirely unregulated; and (b) genital alterations of adult women regarded as \"cosmetic\" in nature are treated as legal, while in some jurisdictions, anatomically identical procedures classified as \"mutilation\" are illegal. This chapter highlights these and other inconsistencies, speculates as to why they arise in Western contexts, and explores the scope for more consistent and constructive attitudes and legislation.","downloadable_attachments":[{"id":62365808,"asset_id":35591618,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1029008,"first_name":"Arianne","last_name":"Shahvisi","domain_name":"bsms","page_name":"ArianneShahvisi","display_name":"Arianne Shahvisi","profile_url":"https://bsms.academia.edu/ArianneShahvisi?f_ri=3468","photo":"https://0.academia-photos.com/1029008/1091123/4997805/s65_arianne.shahvisi.jpg"},{"id":377433,"first_name":"Brian","last_name":"Earp","domain_name":"oxford","page_name":"BrianDEarp","display_name":"Brian D . 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papers and essays published in the Special Issue “Nihilism and the Meaning of Life: A Philosophical Dialogue with James Tartaglia,” Journal of Philosophy of Life, Vol.7, No.1, 2017, pp.1-315. Two years... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33813997" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This book is a collection of all the papers and essays published in the<br />Special Issue “Nihilism and the Meaning of Life: A Philosophical Dialogue<br />with James Tartaglia,” Journal of Philosophy of Life, Vol.7, No.1, 2017,<br />pp.1-315. Two years ago, in 2015, we published the book Reconsidering<br />Meaning in Life: A Philosophical Dialogue with Thaddeus Metz, and after<br />the publication, one of the contributors to the above book, James Tartaglia, published his own intriguing philosophical book on the meaning of life and its connection with nihilism, entitled Philosophy in a Meaningless Life: A System of Nihilism, Consciousness and Reality (Bloomsbury 2016). I thought it would be a good idea to have a symposium on his book in the Journal of Philosophy of Life.<br />I invited ten philosophers who have a strong interest in this topic, and<br />edited a special volume dedicated to Tartaglia’s book. After receiving their papers, I asked James to write a reply to each of them, and in July this year we published a special issue in the Journal. You can read all of them, along with the replies by Tartaglia, in this single book.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33813997" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="904c509421148e2e8ae0adff7f4cab82" rel="nofollow" data-download="{"attachment_id":53799194,"asset_id":33813997,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53799194/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="221622" href="https://waseda.academia.edu/MasahiroMorioka">Masahiro Morioka</a><script data-card-contents-for-user="221622" type="text/json">{"id":221622,"first_name":"Masahiro","last_name":"Morioka","domain_name":"waseda","page_name":"MasahiroMorioka","display_name":"Masahiro Morioka","profile_url":"https://waseda.academia.edu/MasahiroMorioka?f_ri=3468","photo":"https://0.academia-photos.com/221622/50039/19076644/s65_masahiro.morioka.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-33813997">+2</span><div class="hidden js-additional-users-33813997"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://keele.academia.edu/JamesTartaglia">James Tartaglia</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://icscanada.academia.edu/RonaldKuipers">Ronald A. 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Two years ago, in 2015, we published the book Reconsidering\nMeaning in Life: A Philosophical Dialogue with Thaddeus Metz, and after\nthe publication, one of the contributors to the above book, James Tartaglia, published his own intriguing philosophical book on the meaning of life and its connection with nihilism, entitled Philosophy in a Meaningless Life: A System of Nihilism, Consciousness and Reality (Bloomsbury 2016). I thought it would be a good idea to have a symposium on his book in the Journal of Philosophy of Life.\nI invited ten philosophers who have a strong interest in this topic, and\nedited a special volume dedicated to Tartaglia’s book. After receiving their papers, I asked James to write a reply to each of them, and in July this year we published a special issue in the Journal. You can read all of them, along with the replies by Tartaglia, in this single book. 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class="clearfix u-pv7x u-mb0x js-work-card work_24967896" data-work_id="24967896" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/24967896/Al_Ghaz%C4%81l%C4%AB_on_the_Origins_of_Ethics">Al-Ghazālī on the Origins of Ethics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In his famous autobiography, The Deliverer from Error, al-Ghazālī reconstructs the way the science of ethics is supposed to have developed. Al-Ghazālī contends that the philosophical ethics taught by the Arabic Aristotelians necessarily... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_24967896" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In his famous autobiography, The Deliverer from Error, al-Ghazālī reconstructs the way the science of ethics is supposed to have developed. Al-Ghazālī contends that the philosophical ethics taught by the Arabic Aristotelians necessarily depends upon prior revelations handed to religious aspirants of a vaguely Sufi stamp. Al-Ghazālī's argument is reminiscent of similar ones made in late antiquity; I maintain, however, that for al-Ghazālī the point bears added systematic significance. Given the central position held by the purification of the soul in al-Ghazālī's conception of true religion , he can hardly admit that the philosophers should have discovered independently any of the philosophical ethics al-Ghazālī himself espouses. It is the supernatural power of prescribed ritual acts that ultimately allows al-Ghazālī to maintain the superiority of religiously predicated ethics.<br /><br />[uncorrected page proofs]</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/24967896" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="951d84d2df9e57829ca00b186e68fc38" rel="nofollow" data-download="{"attachment_id":45299081,"asset_id":24967896,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/45299081/download_file?st=MTczMjc1NDEzNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="778616" href="https://nyuad.academia.edu/TaneliKukkonen">Taneli Kukkonen</a><script data-card-contents-for-user="778616" type="text/json">{"id":778616,"first_name":"Taneli","last_name":"Kukkonen","domain_name":"nyuad","page_name":"TaneliKukkonen","display_name":"Taneli Kukkonen","profile_url":"https://nyuad.academia.edu/TaneliKukkonen?f_ri=3468","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_24967896 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="24967896"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 24967896, container: ".js-paper-rank-work_24967896", }); 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Al-Ghazālī contends that the philosophical ethics taught by the Arabic Aristotelians necessarily depends upon prior revelations handed to religious aspirants of a vaguely Sufi stamp. Al-Ghazālī's argument is reminiscent of similar ones made in late antiquity; I maintain, however, that for al-Ghazālī the point bears added systematic significance. Given the central position held by the purification of the soul in al-Ghazālī's conception of true religion , he can hardly admit that the philosophers should have discovered independently any of the philosophical ethics al-Ghazālī himself espouses. It is the supernatural power of prescribed ritual acts that ultimately allows al-Ghazālī to maintain the superiority of religiously predicated ethics.\n\n[uncorrected page proofs]","downloadable_attachments":[{"id":45299081,"asset_id":24967896,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":778616,"first_name":"Taneli","last_name":"Kukkonen","domain_name":"nyuad","page_name":"TaneliKukkonen","display_name":"Taneli Kukkonen","profile_url":"https://nyuad.academia.edu/TaneliKukkonen?f_ri=3468","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":825,"name":"Medieval Philosophy","url":"https://www.academia.edu/Documents/in/Medieval_Philosophy?f_ri=3468","nofollow":false},{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion?f_ri=3468","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=3468","nofollow":false},{"id":5674,"name":"Islamic 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