What is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in...Show moreWhat is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in Enlightenment rationalism and empiricism, to culminate in the modern European canon of Kant, Frege or Nietzsche. Conspicuously absent are any 'Middle Eastern' sources, notably Arabic and Persian philosophy. 'Islamic golden age' Aristotelians are often seen as babysitting rationality during a supposed mediaeval 'Christian dark age'. But the original impact on contemporary thought by the likes of al-Ghazali (d.1111) or Suhrawardi (d.1191) is ignored. Analysing this conspicuous absence reveals a deep binary structure in the narrative. Our canon is in fact made universally valid by excluding everything deemed mystical and arbitrary: Eastern religious thought. All religious traditions — especially Islam — represent this non-Western un-philosophy, simultaneously 'foreign' and 'archaic'. To recover our proper intellectual history, beyond this colonialist binary, we can employ a provocative redefinition: North-Atlantic (modern European) philosophy as "Far Western", and all broadly Mediterranean (Greco-Judaic and Islamo-Christian) philosophy as "Middle Western". This foregrounds the relations within the West, further suggesting its interdependence with all philosophies, including Sino-Indic ones.Show less
I provide an analysis of modern freedom, introduced by de Dijn. I claim that modern freedom is a vague and ambiguous concept, influenced by many different conceptions throughout history, which all...Show moreI provide an analysis of modern freedom, introduced by de Dijn. I claim that modern freedom is a vague and ambiguous concept, influenced by many different conceptions throughout history, which all have had different ideas about freedom and the value of freedom within a political context, and that they are all still relevant to this day. To defend this claim, this thesis makes two arguments. The first is that the conceptions of freedom that form the basis of modern freedom, show many differences in their conceptions and valuations of freedom. If the conceptions on which modern freedom is based are diverse and different, it would seem that modern freedom is not a homogeneous conception, but instead an assembly of different ideas and values that can change depending on the context of the discussion in which it is named. The second argument is that there are many elements in De Dijn’s conception of modern freedom that can be traced back to her notion of democratic freedom, which would suggest that the ‘decisive breach’ that De Dijn describes is not as decisive as she claims it was. Instead, while new elements were introduced, our modern conception of freedom has been influenced by both ancient and modern ideas on freedom, leading to a broad and vague, context-dependent conception of freedom in modern times.Show less
This dissertation starts by defending that if the conceptual engineer is serious about the new contemporary project of conceptual engineering, the conceptual engineer aims to (at least) change the...Show moreThis dissertation starts by defending that if the conceptual engineer is serious about the new contemporary project of conceptual engineering, the conceptual engineer aims to (at least) change the semantic meaning or the psychological structure of concepts used by most people in a standing language. I continue by arguing that based on this ‘serious’ definition of the conceptual engineer, the new field of conceptual engineering has three practical and normative challenges to overcome before the method can be what its primary participants want it to be. The first problem that is discussed is the widely recognised implementation problem. I discuss various proposed solutions to this problem but conclude that they do not solve the problem. The second significant challenge is what I call the evaluation dilemma. In short, this is the dilemma that the conceptual engineer faces if the engineer could implement conceptual change but has to consider based on what parameters a concept ought to be evaluated. I defend that the first horn of the dilemma that the engineer can take is considering all things about a concept. I argue that this is practically impossible. The second horn of the dilemma will only consider one or a small set of parameters to evaluate a concept. However, my argument is that this will likely lead to more unintended problems than the initial amelioration would solve. Finally, I discuss what I call two motivation problems for the conceptual engineer. The first motivation problem is the problem of accounting for the biassed motivations of the conceptual engineer. I argue that the subjective motivations of the engineer are problematic and that such motivations are likely to lead to the wrong-kind-of-reason-problem. The second motivation problem contends that if the conceptual engineer is successful in his project, one or a small group of engineers has conceptual power over large groups of people. I argue that the conceptual engineer owes us a justification for the motivation to gain such power. In short, based on the serious definition of the conceptual engineer, the new field of conceptual engineering has both practical and normative challenges to overcome before the method can be what its primary participants want it to be.Show less
A central tenet of the standard account of moral enhancement qua algorithmic technology is that it has the potential to solve the mega-problems of our time, such as global poverty or the climate...Show moreA central tenet of the standard account of moral enhancement qua algorithmic technology is that it has the potential to solve the mega-problems of our time, such as global poverty or the climate crisis. Thereby, it is simply assumed that the enhanced moral competence of individual agents will directly translate into solutions to our major moral problems. This paper sheds light on this key assumption and argues for a more sophisticated outlook on the potential effects of algorithmic moral enhancement. In particular, it is shown that our major moral problems are essentially political problems which are characterised by various kinds of dilemmas. The author shows that due to this peculiar nature of these problems, three distinct challenges arise when it comes to translating moral competence into political solutions. These challenges will have to be met by future proposals of algorithmic moral enhancement.Show less
In this essay it is researched whether Simone de Beauvoir's The Second Sex is still relevant in today's age, in which intersectionality is the reigning theory of oppression. This essay suggests...Show moreIn this essay it is researched whether Simone de Beauvoir's The Second Sex is still relevant in today's age, in which intersectionality is the reigning theory of oppression. This essay suggests that The Second Sex is in fact still relevant, since De Beauvoir’s The Second Sex is compatible with the concept of intersectionality. This essay demonstrates that The Second Sex is a work of queer phenomenology and, therefore, serves the same disorienting function as intersectionality regarded as a provisional concept.Show less
This thesis argues that fiction and eventually play, accumulating into the interactive fiction of video games, can offer a toolset to help cultivate familiarity and understanding between cultures....Show moreThis thesis argues that fiction and eventually play, accumulating into the interactive fiction of video games, can offer a toolset to help cultivate familiarity and understanding between cultures. In a world where cultures are living closer together than before, tensions between cultures are sure to rise. These tensions stem from a lack of shared context causing misinterpretations of the other. I will refer to the works of Wilhelm Dilthey and Robin Collingwood, who have both developed theories of hermeneutics that emphasise the importance of context as meaning-giving. Similar contexts provide similar meaning between people and vice versa. A lack in familiarity thus constitutes a lack in understanding, which poses a problem for the cross-cultural encounter. They suggest a hermeneutic method based on empathy in order to increase our understanding of others. In the second chapter, I will illustrate how fiction functions as both a tool to impart knowledge and as an exercise in empathy, which aids the hermeneutic process, drawing on Suzanne Keen’s theory of narrative empathy. When engaging with fiction, audiences temporarily abandon their own context in order to step into the alternate world of fiction. This encourages open-mindedness and empathic understanding of others, which both are of vital importance to the hermeneutic process. In the third chapter, I’ll move on play, showing how it, like fiction, demands a certain openness of mind from the player so they can step into the play-world, which makes play very well-suited to learning by doing. This section on play will be largely informed by Johan Huizinga and Miguel Sicart’s work on play and playfulness respectively. In requiring participation from its audience, they are absorbed into the other, the strange, and the new, and provided with tools to make sense of it. As an immersive and interactive medium, video games thus allow players to gain an intuitive understanding of other cultures on their own terms.Show less
In this thesis I argue that the book On Touching-Jean-Luc Nancy by Jacques Derrida, whilst having touching as its main theme, is informed by Derrida's ethics. In On Touching Derrida argues that the...Show moreIn this thesis I argue that the book On Touching-Jean-Luc Nancy by Jacques Derrida, whilst having touching as its main theme, is informed by Derrida's ethics. In On Touching Derrida argues that the history of philosophy is haptocentric, meaning that touch is privileged over the other senses. This privilege consists in a lack of liminality and alterity in the philosophy of touching. I argue that this is problematic for Derrida because alterity is an important factor in his thinking of ethics, where the alterity of the other informs the double bind between the responsibility for the general and the singular alterior other. The double bind is important because of its implications in the impossible yet necessary jump from ethics to politics and justice for Derrida. A reading of On Touching and a contextualizing of the book within Derrida's broader oeuvre have led to these conclusions.Show less
This thesis challenges both Michael Huemer’s claim that political authority is a moral illusion and his suspicion that such authority cannot be justified. It argues that Huemer’s arguments against...Show moreThis thesis challenges both Michael Huemer’s claim that political authority is a moral illusion and his suspicion that such authority cannot be justified. It argues that Huemer’s arguments against two prominent elements of the traditional social contract theory fail, and that political authority based on both explicit and implicit agreement is possible in a valid manner. It furthermore rejects Huemer’s criticism of consequentialism as a justification for political authority, and defends the possibility of a plausible rule consequentialist account of political authority. Additionally, it criticises Huemer’s claim that government is not necessary for the provision of the vital good of limiting dangerous climate change. It suggests that it is plausible that many people currently live under political authority on a climate policy-based consequentialist account of political authority.Show less
ABSTRACT: This thesis engages with the question: how should states deal with information warfare? To begin with, this question will be discussed from the perspective of Just War Theory. The...Show moreABSTRACT: This thesis engages with the question: how should states deal with information warfare? To begin with, this question will be discussed from the perspective of Just War Theory. The analysis will demonstrate that solely the jus in bello category of JWT, as opposed to jus ad bellum, is relevant for information warfare. Furthermore, scholar alternative ethical framework designed by Taddeo will be critiqued. According to Taddeo, the application of Just War Theory to information warfare causes a problem because physical harm and harm in the cyber domain are in different ontological domains. Her theory strives for ontological equality by merging information ethics with Just War Theory. However, our analysis will show that the resulting theory is unsatisfactory in several ways. As an alternative, I will suggest to distinguish four categories of harm and six forms of information warfare. These forms of information warfare can be associated with the categories of harm in order to determine to what extent jus in bello is suitable to assess the justifiability of IW attacks by looking at their consequences.Show less
In conventional political philosophy, political moralism takes the forefront; the theory that moral normativity takes priority in political action. This essay wishes, in the first place, to...Show moreIn conventional political philosophy, political moralism takes the forefront; the theory that moral normativity takes priority in political action. This essay wishes, in the first place, to critically analyze current politics, as well as political moral theory, with regards to political (in)action with regards to climate change. In particular, if it is the case that moral theory could provide us with strong arguments for (proper) action against climate change, why is not enough being done? I will argue that many moralist theories are too ideal – i.e. too fact-insensitive – which causes a number of problems. In order to provide the necessary practical strength to political action against climate change, I will develop a non-ideal, realist argument for climate resilient development. In particular, I relate climate change policy to legitimacy of states such that, if states do not do enough to combat climate change, their very authoritative power is illegitimate. I will consider a few possible criticisms against this view, after which I will further developed this view from a cost-sensitive perspective, as well as from a global collective action perspective. It is my view that this realist perspective is both fact-sensitive and practice-focused enough to provide the necessary normative force to take proper action with regards to climate change.Show less
In this thesis, I will discuss Robert Nozick’s entitlement theory of justice as developed in his Anarchy, State, and Utopia. Specifically, I will examine his theory of justice in holdings and its...Show moreIn this thesis, I will discuss Robert Nozick’s entitlement theory of justice as developed in his Anarchy, State, and Utopia. Specifically, I will examine his theory of justice in holdings and its three constituent principles of justice in acquisition, justice in transfer, and the principle of rectification. The core focus of this thesis is, however, on Nozick’s principle of rectification, which ties his entitlement theory together. As part of this analysis, I will also explore questions concerning how far back one must and can go, what a victim may require as rectification for an injustice, and various other complications that cannot be simply ignored in the face of practical real-world applications. Specifically, I will consider the injustice of slavery as it existed in the United States from its foundation in 1776 up until 1865, when the Thirteenth Amendment proclaimed that “neither slavery nor involuntary servitude, […] shall exist within the United States, or any place subject to their jurisdiction.” For the injustice of slavery during this time period, I will provide an empirical and data driven analysis to quantify the requisite Nozickian rectification. Having examined the question of how large rectification for slavery ought to be, I conclude that it should be minimal or nil if the question is analyzed under Nozickian libertarian principles. My conclusion is based on (a) a review of the conceptual problems with claims for rectification, and (b) an empirical analysis that provides a rough estimate of how much claimants can possibly expect to receive for rectification.Show less
This thesis puts forward a dialogue between postcolonial philosophy and psychoanalysis as a way of furthering the development of contemporary decolonial theory. Analysing the example of the Dutch...Show moreThis thesis puts forward a dialogue between postcolonial philosophy and psychoanalysis as a way of furthering the development of contemporary decolonial theory. Analysing the example of the Dutch king Willem-Alexander offering official appologies to the Indonesian state, a reading of Frantz Fanon through the lens of Jacques Lacan's psychoanalytic theory provides the fundament for showing how this effort at postcolonial reconciliation is lacking, and how this example can be used for furthering the development of postcolonial thinking.Show less
With the grounding of Cartesian mind-body dualism in modern European philosophy the mind has been granted a pivotal place in the field of epistemology. As a result, knowledge production is...Show moreWith the grounding of Cartesian mind-body dualism in modern European philosophy the mind has been granted a pivotal place in the field of epistemology. As a result, knowledge production is predominantly considered a disembodied enterprise. Over the last century critiques have been formulated against placing knowledge within the perimeters of the mind. For one, the phenomenological tradition offered an influential critique against the separability of mind, body as well as the external world in which the cognisant being finds oneself. Despite providing a powerful argument against disembodied theories of knowledge it appears the applicability of such a phenomenological theory falls short when transcending knowledge on the level of individual experience. This research takes a different approach in critiquing a disembodied understanding of knowledge. Through findings in ethnography and material culture studies it becomes clear knowledge cannot be confined to the internal mental processes of individual subjects. These two research fields bring special attention to firstly, the distributive nature of knowledge amongst collectivities and secondly, the shared epistemological and ontological aspects of knowledge amongst groups of people/cultures required to produce knowledge. Knowledge is considered something that is constructed intersubjectively and in direct relation to the physical world and power discourse in which it is used. Through case studies in material culture currently housed at the Pitt Rivers Museum, an ethnographic and anthropology institute in Oxford, UK, it is argued that mind, body and external world properties play inseparable roles in the way knowledge is produced. In addition it becomes clear that a traditional Cartesian understanding of knowledge has consistently been used in interpreting the knowledge systems of other cultures. Such projection of a traditional Cartesian understanding of knowledge on the knowledge systems of other cultures has left an often distorted view of other modes of knowing, being and understanding, and attests to the colonial conditions under which the objects examined here were acquired. Study of material objects expose the fallacy in mind-body dualism and ought to be considered the missing links regarding knowledge systems obscured as result of the universalisation of the traditional Cartesian understanding of knowledge.Show less
Philosophical vegetarianism is a phoenixlike presence as it has risen from ancient ashes; and its current controversy is not a new one, but rather a rekindling of an old one. Correspondingly,...Show morePhilosophical vegetarianism is a phoenixlike presence as it has risen from ancient ashes; and its current controversy is not a new one, but rather a rekindling of an old one. Correspondingly, Porphyry was not ahead of his time by morally advocating for vegetarianism; the modern animal emancipation movement is merely playing catch-up. I argue that a proper understanding of these ancient ashes is required to make the phoenix that is animal emancipation fly high.Show less
