This article makes two main arguments. First, egalitarianism in education allows for the suffisantist perspective, which means that the egalitarianism vs. sufficiency debate-at least the one between Brighouse and Swift on the one hand, and Anderson and Satz on the otheris, for the most part, irrelevant. Second, Brighouse and Swift's application of their own theory is excessive in regard to the type of choices they consider to be partial and thus illegitimate for parents to make.
According to Kant, there is some doctrine, which he sometimes calls 'empirical realism,' such that it was doubted by Descartes, denied by Berkeley, and endorsed by Kant himself. The primary aim of this paper will be to reconstruct Kant's own narrative of the historical relationship between Descartes, Berkeley, and himself, in order to identify the doctrine Kant calls 'empirical realism.' I argue that the empirical realism that Descartes doubted, Berkeley denied, and Kant endorsed is the doctrine that the concept of extended substance has legitimate application.
This study bridges secular philosophical perspectives and Christian theological perspectives by showing how the critique of metaphysical violence is common to certain representatives of both parties. By examining specifically metaphysical, and therefore epistemologically significant, ways of critiquing violence, this study seeks to show that, just as violence cuts across the sacred-secular divide and spans the distance between abstraction and action, so too does the critique of violence.
David Miller argues that national identity is indispensable for the successful functioning of a liberal democracy. National identity makes important contributions to liberal democratic institutions, including creating incentives for the fulfilment of civic duties, facilitating deliberative democracy, and consolidating representative democracy. Thus, a shared identity is indispensable for liberal democracy and grounds a good claim for self-determination. Because Miller's arguments appeal to the instrumental values of a national culture, I call his argument 'instrumental value' arguments. In this paper, I examine the instrumental value arguments and show that they fail to justify a group's right to self-determination.
This article offers an overview of the risks related to some representations of epigenetics in the process of making social and medical recommendations. After exploring different representations of epigenetics in popular literature and media discourses, I identify some of the premature conclusions that could emerge from such discourses, stressing issues related to parental responsibility-especially as they relate to women-regarding the transmission of epigenetic marks. I then propose some epistemological considerations regarding developmental biology in order to draw a more nuanced picture of epigenetic responsibility. I argue that such considerations are important to clarify our general understanding of epigenetic research as well as its potential translation outside the scientific area.
The concept of the "banality of evil," put forward by Hannah Arendt to describe the psychological profile of the Nazi criminal in Eichmann in Jerusalem, is intimately tied to her reading of Plato. In Arendt's examination of the question of evil, she found some support in Kant's philosophy. However, the problem of guilt under Nazism ultimately goes back to an inability to think. The two-in-one, a concept which describes the activity of thinking, is based on Plato's dialogues. An examination of these philosophical sources contributes to the understanding of the possibilities and the limits of Arendt's reflection on evil.
In a series of texts surrounding Specters of Marx, Derrida makes a gesture that seems in contradiction with "deconstruction" and that is apparently closer to a classical phenomenological method. By giving messianicity the status of an irreducible universal structure, these texts give rise to a radicalization and transcendentalization of the temporality of historical messianisms. This article, first, highlights the phenomenological character of this approach and, second, questions its legitimacy in the light of subsequent texts, in which Derrida analyzes the relationship between media and Christianity.