Deontological Ethics

Deleuze and Biosemiotics: Biological Emergence, Agency, and Subjectivity in Logic of Sense and A Thousand Plateaus

Science rightly impinges on Virtue Ethics

Iris Murdoch, C. P. Snow, Alasdair MacIntyre, and the role of Truth

The Annotated Encyclical - a Hugging Face Space by society-ethics

Magnifica Humanitas, annotated with AI-ethics research

Rethinking Norm Psychology

Norms permeate human life. Most of people’s activities can be characterized by rules about what is appropriate, allowed, required, or forbidden—rules that are crucial in making people hyper-cooperative animals. In this article, I examine the current cognitive-evolutionary account of “norm psychology” and propose an alternative that is better supported by evidence and better placed to promote interdisciplinary dialogue. The incumbent theory focuses on rules and claims that humans genetically inherit cognitive and motivational mechanisms specialized for processing these rules. The cultural-evolutionary alternative defines normativity in relation to behavior—compliance, enforcement, and commentary—and suggests that it depends on implicit and explicit processes. The implicit processes are genetically inherited and domain-general; rather than being specialized for normativity, they do many jobs in many species. The explicit processes are culturally inherited and domain-specific; they are constructed from mentalizing and reasoning by social interaction in childhood. The cultural-evolutionary, or “cognitive gadget,” perspective suggests that people alive today—parents, educators, elders, politicians, lawyers—have more responsibility for sustaining normativity than the nativist view implies. People’s actions not only shape and transmit the rules, but they also create in each new generation mental processes that can grasp the rules and put them into action.

The Psychology of Normative Cognition

From an early age, humans exhibit a tendency to identify, adopt, andenforce the norms of their local communities. Norms are the socialrules that mark out what is appropriate, allowed, required, orforbidden in different situations for various community members. Theserules are informal in the sense that although they are sometimesrepresented in formal laws, like the rule governing which side of theroad to drive on, they need not be explicitly codified to effectivelyinfluence behavior. There are rules that forbid theft or the breakingof promises, but also rules that govern how close it is appropriate tostand to someone while talking to them, or how loud one should talkduring the conversation. Thus understood, norms regulate a wide rangeof activity. They exhibit cultural variability in their prescriptionsand proscriptions, but the presence of norms in general appears to beculturally universal. Some norms exhibit characteristics that areoften associated with morality, such as a rule that applies toeveryone and prohibits causing unnecessary harm. Other norms applyonly to certain people, such as those that delimit appropriateclothing for members of different genders, or those concerning theexpectations and responsibilities ascribed to individuals who occupypositions of leadership. The norms that prevail in a community can bemore or less fair, reasonable, or impartial, and can be subject tocritique and change.

The Care of the Self within a Biopolitical Paradigm: Integrating Cognitive Psychology to resist Subjectification

Contemporary theories of resistance to biopolitical subjectification often reify unfreedom by lacking a plausible model of agency. This thesis resolves this by establishing an ontological foundation for the agent as fundamentally autopoietic and semiotic, drawing on contemporary cognitive science. It then proposes a new foundation for resistance by synthesizing Michel Foucault’s later work on the care of the self with the 4P/5E model of embodied cognition. I show how this interdisciplinary approach establishes Foucault’s ethical techniques as a systematic ecology of practices for cultivating a free, self-determining agent and by reframing resistance as a practical, embodied ethics of self-formation, it inherently fosters two vital skills: the gain of self-knowledge and self-mastery.

Noumenon

In philosophy, a noumenon (/ˈnuːmənɒn/, /ˈnaʊ-/; from Ancient Greek: νοούμενoν; pl.: noumena) is knowledge[1] posited as an object that exists independently of human sense.[2] The term noumenon is generally used in contrast with, or in relation to, the term phenomenon, which refers to any object of the senses. Immanuel Kant first developed the notion of the noumenon as part of his transcendental idealism, suggesting that while we know the noumenal world to exist because human sensibility is merely receptive, it is not itself sensible and must therefore remain otherwise unknowable to us.[3] In Kantian philosophy, the noumenon is often associated with the unknowable "thing-in-itself" (German: Ding an sich). However, the nature of the relationship between the two is not made explicit in Kant's work, and remains a subject of debate among Kant scholars as a result.

- 1000-Word Philosophy: An Introductory Anthology

Welcome to 1000-Word Philosophy: An Introductory Anthology, an ever-growing set of essays on philosophical questions, theories, figures, and arguments.

A Beginner's Guide to Culture Science

Also known as "memetics", it's the study of the narratives that shape human behavior, and how they propagate & evolve

principles

Contemporary permaculture is founded on three core ethics: Earth Care, People Care, and Fair Share. These ethics serve as a guiding compass for its design principles, co-creating a holistic framework for regenerative living. Similarly, permacomputing is built upon 10 principles that encourage and raise awareness about more sustainable digital practices.

From risk to flourishing: Seeds for responding to a complex world

Flourishing is the actualization of all beings toward their good -- not only individually but collectively, answering the question of `how do we live well with and for each other?'. In science as in society, the tendency to reduce, segregate, specialize, and settle has precluded embracing the concept of flourishing as a guiding principle. We aim to identify an approach to risk science research that promotes the flourishing of socio-ecological-technological systems (SETS). We discuss the normative role of an orientation toward flourishing for the field of risk science. We explore the possibility that (risk) science could be done in a way that is capable of pointing society toward a different future, one more resilient and more capable of flourishing. Our exploration mirrors the conversational nature of flourishing itself: examine ideologies traditionally believed to be rigidly in opposition and consider what emerges in the space(s) and conversation between them. We call this a dialectical approach. Within this paradigm grounded in conversation, pluralism, and pragmatism, we revisit three longstanding tensions in risk science: physical$|$social, determinism$|$uncertainty, contextuality$|$generality. Although these tensions are not new, revisiting them together through the lens of complexity science, and with explicit attention to the normative commitments that shape risk research, reveals underexplored possibilities for the field. Examining them in conversation with the other allows us to explore the provisional seeds for what might be termed complex risk science: interdependence, responsivity, participation, pluralism, openness, and ongoingness. Enacting the dialectical paradigm towards a risk science for a flourishing world will depend on creating collectives toward complex risk science, supporting them with skillfully governed commons, and centering care in our research.

A large-scale investigation of everyday moral dilemmas

Abstract. Questions of right and wrong are central to daily life, yet scientific understanding of everyday moral dilemmas is limited. We conducted a data-d

The Marginalian

Marginalia on our search for meaning.

A Philosopher’s One-Word Theory to Explain Why the World Feels So Weird

Once you learn what the "uni-context" is, you won't stop seeing it everywhere

Epistemic courage

"'Epistemic Courage' is a timely and thought-provoking exploration of the ethics of belief. Drawing on a wide range of examples, from conspiracy theories to medical misinformation, Ichikawa shows why epistemology is no mere academic abstraction - the question of what to believe couldn't be more urgent. And, he argues, many mainstream ideas about what to believe - those emphasizing the importance of ensuring that one doesn't believe with insufficient evidence - are incomplete and distorting in important and harmful ways. A skeptical, negative bias about belief is connected to a conservative bias that reinforces the status quo. Throughout the book, Ichikawa argues that we need to shift our focus from avoiding false beliefs to actively seeking out true ones. Throughout the book, Ichikawa uses engaging and timely examples to illustrate his points. He tackles important questions, such as how moral considerations interact with evidential ones in deciding what to believe, and how to navigate the complex ethical issues around testimony, rape culture, and epistemic injustice. Accessible and rigorous, 'Epistemic Courage' invites readers to consider the importance of belief, and how it shapes our lives and the world around us. With its insightful analysis and compelling case studies, this book is an essential read for philosophers and anyone else interested in belief, social justice, and the pursuit of truth."--

A Nonideal Theory of Sexual Consent

Our autonomy can be compromised by limitations in our capacities, or by the power relationships within which we are embedded. If we insist that real consent requires full autonomy, then virtually no sex will turn out to be consensual. I argue that under conditions of compromised autonomy, consent must be socially and interpersonally scaffolded. To understand consent as an ethically crucial but nonideal concept, we need to think about how it is related to other requirements for ethical sex, such as the ability to exit a situation, trust, safety, broader social support, epistemic standing in the community, and more.