Justice Everywhere

a blog about justice in public affairs

Category: Moral values (Page 1 of 2)

Why We Need More Materialism

As the famous adage holds, we should try to Do More With Less. We’re living in a time in which minimalism has become a movement and to Marie Kondo has become a verb. As we all know, materialism is bad for the planet and people around us, but I will only focus on how self-interest might also be a significant motivator to reduce our materialism, and also give a humble suggestion as to what fundamentally underlies moving to Doing More With Less (or getting even better at it if you’re already on the programme).

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My body, my self? – #everydaylookism

Beauty as a topic has been neglected in political philosophy and justice theorizing, but in this post I will try to convince you that it should be our concern. Beauty is not something trivial, but a major public issue which requires serious attention from all kinds of disciplines and stakeholders.

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Why Isn’t Ethical Approval Required for Television Shows?

In this post, John Tillson discusses issues raised by the recent decision by ITV to pull the Jeremy Kyle Show from our television screens. 

A guest of the Jeremy Kyle Show has (likely) taken his own life a week after failing the show’s lie detector test taken to prove his fidelity. His partner subsequently ended their relationship. In light of these events, the show was permanently cancelled by its network. The House of Commons Select Committee has announced an inquiry to “ask whether enough support is offered both during and after filming, and whether there is a need for further regulatory oversight.” One proposal the inquiry could consider is whether production companies ought to establish Ethics Review Boards (ERBs) whose approval shows would require in order to enter production, and whether networks ought to make such ethical approval a precondition of broadcasting.

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Should we obey immigration laws?

In many countries, governments impose legal duties on citizens regulating their interactions with unauthorized immigrants. It is for example forbidden to provide them with access to employment, housing or transportation, and even sometimes to merely assist them in some way. In France, for example, there has been a lasting debate about the so-called “délit de solidarité” (offense of solidarity) – a law forbidding citizens to bring assistance to illegal immigrants.

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Are we, citizens of rich countries, under a moral duty to obey or disobey such laws?

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Should we grant legal personhood to robots?

With significant recent advances in artificial intelligence and robotics, it is increasingly pressing that we consider the legal and ethical standing of autonomous machines.

Here I post some considerations on this matter from a recent debate organised by Thomas Burri (University of St. Gallen) with Shawn Bayern (Florida State University) and myself:

Values in Science & Science in Normative Theorising

Last year, Kevin C. Elliott published three new books on ‘values in science’:

                        

Given that empirical research is often used by moral, social, and political philosophers in scholarship on questions of justice, we thought it would be interesting to chat to Kevin about his recent work and its implications for moral, social, and political philosophy.

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What’s wrong with an epistocratic council?

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Why do we trust experts to take care of our health and not to take care of our interests in the political realm? This is a very old question of democratic theory. Epistocracy is a neologism frequently used in recent works to refer to a form of government by those who know more or are wiser than the mass.

Two different aspects might differentiate an epistocracy from a democracy: the absence of political equality in the selection of the rulers, or the absence of egalitarian accountability. In addition to these undemocratic aspects, an epistocracy would differ from other non-democratic regimes by some mechanism allowing people who distinguish themselves from the mass by their wisdom or expertise to rule or at least enjoy an important degree of political power. The best example and – to my knowledge – the most interesting challenge to our democratic convictions is Jason Brennan’s idea of an “epistocratic council”. Members of this council would be selected on a meritocratic basis, passing a competency exam. And all citizens would have an equal voice in the choice of the expertise criteria.

Leaving aside the practical challenges such as the choice of the people in charge of preparing the exam, what would be wrong with such an epistocratic council?

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Iris Young, Bad Dates and #MeToo

Can Iris Young’s analysis of structural injustice, problematic norms, individual guilt and forward-looking responsibility contribute to contemporary feminism as #MeToo broaches the subject of bad dates and male privilege?

This blog post comes with a trigger warning as it contains discussions of sexual harassment and sexual assault and controversial opinions regarding them.

Last week much of my facebook feed was again  full of discussion regarding accounts of sexual abuse  and comment regarding the #MeToo movement.

One of last week’s stories concerned the behaviour of a male celebrity who publicly endorses calls to end sexual abuse in the entertainment industry and beyond. A woman who dated the celebrity detailed to a reporter how he acted in a pushy, forceful  manner. She explained how he ignored non-verbal cues to slow down their encounter and end more overtly sexual activity, and then re-initiated sexual activity after she stated that she was feeling pressured. The woman left their date feeling violated and miserable. The report has been broadly discussed with a spectrum of opinions emerging regarding the case: some sympathetic to the celebrity, others criticising his hypocrisy and abuse and some suggesting we are reluctant to acknowledge this as abuse because we want to protect ourselves from facing the reality of the problems we have encountered in our own sex lives.

Last week also saw criticism of the #Metoo movement gain momentum. A letter was published by concerned women in the French entertainment industry who believe that the movement has gone too far and begun to stigmatise men who make clumsy and persistent advances. The letter also suggested that the movement has begun to undermine women’s power and self esteem, prohibit people’s legitimate sexuality, censor artistic expression and prevent the enjoyment of art made by perpetrators of sexual violence.   The letter too has provoked extensive discussion, clarification, criticism and response.

How should we think about these cases and positions? There are two sorts of understandings that opponents in the debate often identify each other as falling into.

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More Solidarity among EU Citizens

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.

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If everything is measured, can we still see one another as equals?

Relational egalitarians hold what matters for justice is that all members of a society “stand in relations of equality to others.” The idea that all human beings are moral equals is widely shared: it underlies the Universal Declaration of Human Rights and many national constitutions. How will this norm be affected by the arrival of “big data,” the collecting and analysing of huge amounts of data about individuals? Internet companies and government services collect data about individuals’ activities, including geographic locations, shopping behaviour and friendships. Many individuals voluntarily share such information on social media, some also track their physical activities in meticulous details. Experts expect that “people analytics” – big data applied to the measurement of work performance – will have a revolutionary impact on labour markets.

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