Recently, there have been increasing worries about the role of private money that funds libertarian political philosophy (see e.g. here or here). The role of private money in academic research is not precisely a new problem; it has plagued other fields for decades (see e.g. here for a study of some of the more problematic forms). But it seems to be rather new for political philosophy, or at least it seems to have gone to levels it has not had in the recent past. But what exactly is wrong with it? Isn’t it simply an exercise of freedom of expression to use one’s money to sponsor scholarship one is interested in?
Category: Education (Page 1 of 2)
Last April the Hungarian parliament approved a new law that regulates the operations of foreign (non-EEA) universities in Hungary. Among other things, the new law requires a bilateral agreement between Hungary and the country of the university’s origin, and they should also deliver education programs in the countries where they are accredited. Although ‘lex CEU’, as has been popularly referred to, was defended on purely administrative grounds it clearly is part of an orchestrated attack on free institutions—NGOs, independent media, and the judiciary. At the time, it seemed impossible for CEU to fulfil these conditions: deadlines were tight, the costs were enormous since CEU has no educational activity in the US where it is accredited, and securing a bilateral treaty with the US government was unfeasible since, American educational matters are regulated at State level rather than at the federal’s level.
The contest for leadership of the Scottish Labour party has re-opened an old debate: is it acceptable for egalitarians to send their children to private school? One candidate, Anas Sarwar, has come under criticism for sending his son to the £8,000 a year Hutchesons’ Grammar school in Glasgow. The row echoes similar controversies around left-wing figures, perhaps most prominently the Labour MP Diane Abbott, who claimed “it is inconsistent for someone who believes in a fairer and more egalitarian society to send their child to a fee-paying school”, and nonetheless opted to educate her son privately.
Much of the philosophical discussion on this point on this point centres around the limits of legitimate parental partiality – that is, to what extent are parents morally permitted to advantage their children over others? However, I want to approach the question from a different angle, and explore the morality of private school from a consequentialist perspective. For a given individual, would rejecting private school in favour of the state sector have a positive impact on the world?
From June 14th to June 16th, the Amsterdam Centre for Contemporary European Studies (ACCESS EUROPE) organised an international conference on “Solidarity and European integration”. In his contribution to the panel “European solidarity and justice: normative issues”, Andrea Sangiovanni presented his dispositional analysis of the concept “solidarity”. He defines solidarity as a (complex) disposition to sacrifice one’s own self-interest (narrowly understood) for the good of others. In order to distinguish solidarity from utilitarian altruism, love, enlightened self-interest, and fairness, he further specifies it as being a disposition to sacrifice that is impersonal, narrow, and person-directed. It is a disposition to sacrifice one’s own self-interest for the sake of overcoming an adversity faced by other member states or EU citizens. Such a dispositional analysis is, I believe, much more promising than, for instance, an analysis of solidarity as a mental state. It enables us to reach a better understanding of the conditions that are most conducive to the development of solidarity and the factors that hinder it. In this post, I develop some thoughts on how to address this issue in the European context.
Guest editors Julian Culp (Frankfurt) and Danielle Zwarthoed (Louvain)
Submission of abstracts: asap
Submission of papers: October 15, 2017
Following upon the special issue Refugee Crisis: The Borders of Human Mobility (December, 2016), The Journal of Global Ethics introduces a special issue concerning the responsibilities for education that pertain to international migration. The Journal of Global Ethics invites scholars and practitioners from the disciplines of education, economics, law, philosophy, political science sociology and other fields to submit articles for review.
In the face of an increase in shootings and terrorist attacks, Erdogan’s “cleansing” operations, the Brexit, an on-going refugee crisis and numerous other worrying developments, a post about moral progress might seem entirely out of place. Who would believe that there could be anything like that? Isn’t it obvious that human beings are unable to learn from history, that every hope that the world could become more just and peaceful in the long run is in vain? Don’t the recent developments show clearly that multiculturalism cannot work, that real integration is an illusion, that religious dogmas are stronger than arguments and that humans are unable to change their behaviour so as to stop global warming? Despite all reasons for being sceptical, some philosophers still firmly believe in the possibility for us humans to progress morally. In this post, I argue that we ought not to give up our hopes for a more humane, just and peaceful world, and explore ways in which moral progress could be achieved.
I just finished teaching a new, final year undergraduate course on ‘Global Justice and Climate Change’. This is the first time that I’ve had the opportunity to design and teach a course based on my own area of research and in many ways it seems to have been a success. I’ve struggled a bit throughout, though, with figuring out how to think about what I’m doing and what I should perhaps be trying to achieve.
Peer-reviewing articles for journals is one of the important professional contributions made by academics. But it can seem an unusual exercise when undertaken for the first time and it is a difficult art form to master. There are a number of extended resources online with useful guidance, from academics, editors, publishers, and the American Philosophical Association, and a set of links to discussions on aspects of peer-review on various blogs. Here I offer seven quick tips that are designed to help make a review useful to both an editor and an author:
Recently, I was asked a question I have been asked on a few occasions: ‘what books should I recommend to a friend who has never read any political philosophy or ethics, but is interested in taking a look at the subject?’ I reply to this question with assorted recommendations, but what I recommend almost certainly varies depending on my mood, what I am currently researching/teaching, and, most significantly, how my memory is functioning in that moment. My recommendations are also limited to the list of books that I have read. To rectify these deficiencies, I write this post with two aims in mind: first, to identify some of the books I often recommend and garner suggestions from others about suitable books; and, second, thereby, to provide a list of texts to refer people when they ask the question above.