In this dissertation I will be evaluating whether and how moral-concept abolitionism can be a satisfactory answer to the now-what question for moral-error theory. The version of error-theory most...Show moreIn this dissertation I will be evaluating whether and how moral-concept abolitionism can be a satisfactory answer to the now-what question for moral-error theory. The version of error-theory most people will be familiar with was forwarded by Mackie (1977). Error-theorists are committed to the idea that first-order moral claims are truth-apt, they are trying to refer to some fact out there in the world, but since an ontological investigation does not provide one with moral facts, all moral claims are wrong by default. This leads into the ‘now-what’ question: what are we to do with our moral language once we accept the error-theory. I will forgo arguing that the known version of the error-theory is plausible or true, since I expect those interested in the now-what question to already have accepted the error-theory. Moral-concept abolitionism is one among the possible answers to the now-what question. It recommends we jettison moral concepts from our language for diverging reasons. I start my investigation with Anscombe’s ‘Modern Moral Philosophy’ (1958) in which I argue she forwards an error-theory and her own answers to the now-what question. Her error-theory follows from a historical analysis, rather than an ontological one like Mackie’s (1977). Second, I will evaluate how Anscombe’s abolitionism compares to the work of abolitionists that are responding to Mackie, as well as show their significant differences, their incommensurability. These differences lead me to demarcate two distinct forms of abolitionism. Anscombe’s version, soft-abolitionism, recommends we jettison moral language, but also provides criteria to meaningfully reacquire moral thoughts and talk. I argue these criteria would not be accepted by modern abolitionists for multiple reasons: moral language, as well as the positive account of virtue Anscombe envisions, is at risk of being elitist, authoritarian, and ineffective, which is detrimental to time-sensitive issues such as climate change. I call the position that recommends jettisoning moral language, full stop, hard-abolitionism. I will compare the nuances of both soft- and hard-abolitionism and conclude that while they offer different merits as an answer to the now-what question, the concerns raised by hard-abolitionists lead me to conclude that, at least when deciding between forms of abolitionism, the modern hard-abolitionist version holds the better cards. I conclude that while both forms of abolitionism could be a satisfactory answer to the now-what question, hard-abolitionism is the more viable abolitionism in the face of our current problems.Show less
Door de opkomst van het internet hebben veel mediaorganisaties moeite om hun medium rendabel te houden. Hierdoor wordt er onder andere bezuinigd op de lokale media waardoor zij verdwijnen uit het...Show moreDoor de opkomst van het internet hebben veel mediaorganisaties moeite om hun medium rendabel te houden. Hierdoor wordt er onder andere bezuinigd op de lokale media waardoor zij verdwijnen uit het medialandschap. Door het verdwijnen van de lokale media is de kans aanwezig dat de informerende, controlerende en verbindende functie binnen een lokale gemeenschap minder worden uitgevoerd. Daarnaast geeft onderzoek aan dat het verdwijnen van de lokale media ook nog eens de angst versterkt dat de verbondenheid onder kleinere gemeenschappen verder afneemt. Het gat dat ontstaat door het verdwijnen van de lokale media in het medialandschap kan worden opgevuld door een vrij nieuw fenomeen binnen de journalistiek, namelijk hyperlocals. Er is alleen nog weinig onderzoek gedaan naar de functies van hyperlocals en of deze functies overeenkomen met de functies van de lokale journalistiek. Met deze scriptie is geprobeerd om daar meer duidelijk in te scheppen door één van de drie functies van lokale journalistiek te analyseren binnen de hyperlokale media, namelijk ‘binden’. Daarvoor is de volgende onderzoeksvraag opgesteld: Hoe wordt de functie ‘binden’ van lokale journalistiek gerepresenteerd in de hyperlokale media van Pijnacker-Nootdorp? Allereerst zijn er door middel van een kwalitatieve inhoudsanalyse 139 artikelen geanalyseerd van drie verschillende hyperlocals in Pijnacker-Nootdorp. Uit deze inhoudsanalyse bleek dat alle negen dimensies van sociale cohesie aanwezig waren in de hyperlokale berichtgeving van Pijnacker-Nootdorp en dat deze negen dimensies ook op verschillende manieren tot uiting kwamen. Een groot deel van deze manieren hield daarnaast verband met de thema’s ‘sport’, ‘activiteiten door en voor inwoners’ en ‘individuele inwoners’. Naast de inhoudsanalyse zijn er ook drie semigestructureerde interviews gehouden met de makers van deze drie hyperlocals in Pijnacker-Nootdorp. Hieruit bleek dat de makers ‘binden’ als functie zien van hun hyperlokale media. Daarbij proberen de makers deze functie bewust te verwerken in hun hyperlokale media door met name bericht te geven over activiteiten die inwoners hebben georganiseerd en activiteiten die voor inwoners worden georganiseerd. Deze scriptie geeft dus een voorbeeld van hoe de functie ‘binden’ wordt gerepresenteerd in de berichtgeving van hyperlokale media en hoe deze functie wordt verwerkt in de hyperlokale media volgens de makers zelf.Show less
This thesis aims to discuss the applicability of metaphysical models concerning personhood. I use Geach’s treatment of identity statements to show that the predicates we use to describe personhood,...Show moreThis thesis aims to discuss the applicability of metaphysical models concerning personhood. I use Geach’s treatment of identity statements to show that the predicates we use to describe personhood, or in Derek Parfit’s case R-relatedness, are applicable rather than necessarily true of the world. I will conclude that metaphysical theses about personhood have to be true for us, if we are to act as if they were explanatory, such that we can say we believe in them. If the truth-aptness of metaphysical models is to be verified in terms of how we act in the world, then given the attachment I personally have towards entities I call persons, which I show by acting in specific related ways, I cannot give up the explanatory force persons have for me, even if Parfit’s reductionism may be propositionally convincing. This is exemplified in Tang Junyi’s treatment of human nature as a context-dependent disposition.Show less
The Korean Wave is a cultural phenomenon that emerged in Northeast Asia during the late 20th century impacting the entire Asian region. The term was created to show the successful influence of...Show moreThe Korean Wave is a cultural phenomenon that emerged in Northeast Asia during the late 20th century impacting the entire Asian region. The term was created to show the successful influence of South Korean culture with the support of the South Korean government. For over 20 years, China and South Korea have had cultural communication and exchanges, further increasing both accessibility and popularity of South Korean culture and entertainment products in China. The success of the Korean Wave is associated with the spread of its products and the ability to influence the media environment and development of the cultural proximity. Korean drama (K-drama) and Korean Pop (K-pop) is strongly associated with soft masculinity, which has continued to inspire young Chinese males to exhibit their (inner) soft masculinity. The representation of soft masculinity as part of male gender, gives these young males a sense of belonging. The Chinese youth finds it easy to accept and emulate Korean idols and actors, for they feel empathy and cultural resemblances. However, the Chinese government is known for impeding the Korean Wave out of fear that the soft masculinity as portrayed through the Korean Wave will negatively influence Chinese teenagers and young adolescents.Show less
