Future large hydropower dams impact global freshwater megafauna

Dam construction comes with severe social, economic and ecological impacts. From an ecological point of view, habitat types are altered and biodiversity is lost. Thus, to identify areas that deserve major attention for conservation, existing and planned locations for (hydropower) dams were overlapped, at global extent, with the contemporary distribution of freshwater megafauna species with consideration of their respective threat status. Hydropower development will disproportionately impact areas of high freshwater megafauna richness in South America, South and East Asia, and the Balkan region. Sub-catchments with a high share of threatened species are considered to be most vulnerable; these are located in Central America, Southeast Asia and in the regions of the Black and Caspian Sea. Based on this approach, planned dam locations are classified according to their potential impact on freshwater megafauna species at different spatial scales, attention to potential conflicts between climate mitigation and biodiversity conservation are highlighted, and priorities for freshwater management are recommended

The attitude of trust is basic

Most philosophical discussion of trust focuses on the three-place trust predicate: X trusting Y to φ. This article argues that it is the one-place and two-place predicates – X is trusting, and X trusting Y – that are fundamental

Is meaning fraught with ought?

According to Normativism, what an expression means has immediate implications for how a subject should or may (not) employ that expression. Many view this thesis as imposing substantive constraints upon theories of linguistic meaning. In this paper, I shall not consider that view; instead, I shall address the prior issue of whether or not one should accept Normativism. Against certain recent prominent lines of attack common to a number of different anti-Normativist discussions, I shall defend both the Normativist thesis and an attempt to appeal to a certain platitude in its support

Kant, Morality, and Hell

In this paper I argue that, although Kant argues that morality is independent of God (and hence, agrees with the Euthyphro), and rejects Divine Command Theory (or Theological Voluntarism), he believes that all moral duties are also the commands of God, who is a moral being, and who is morally required to punish those who transgress the moral law: "God’s justice is the precise allocation of punishments and rewards in accordance with men’s good or bad behavior." However, since we lack a strict proof of God's existence, we can still fulfill our duties from the motive of duty. if we did know that God exists, then this would undermine our pure moral motivation to do our duty, since we would have an even stronger interest in pleasing God through our good conduct. The effect of undermining our pure moral motivation would be to make us less eligible for divine reward, since God rewards us for doing our duty from the motive of duty

Immorality and Irrationality

Does immorality necessarily involve irrationality? The question is often taken to be among the deepest in moral philosophy. But apparently deep questions sometimes admit of deflationary answers. In this case we can make way for a deflationary answer by appealing to dualism about rationality, according to which there are two fundamentally distinct notions of rationality: structural rationality and substantive rationality. I have defended dualism elsewhere. Here, I’ll argue that it allows us to embrace a sensible – I will not say boring – moderate view about the relationship between immorality and irrationality: roughly, that immorality involves substantive irrationality, but not structural irrationality. I defend this moderate view, and argue that many of the arguments for less moderate views turn either on missing the distinction between substantive and structural rationality, or on misconstruing it

Nudges and other moral technologies in the context of power: Assigning and accepting responsibility

Strawson argues that we should understand moral responsibility in terms of our practices of holding responsible and taking responsibility. The former covers what is commonly referred to as backward-looking responsibility , while the latter covers what is commonly referred to as forward-looking responsibility . We consider new technologies and interventions that facilitate assignment of responsibility. Assigning responsibility is best understood as the second- or third-personal analogue of taking responsibility. It establishes forward-looking responsibility. But unlike taking responsibility, it establishes forward-looking responsibility in someone else. When such assignments are accepted, they function in such a way that those to whom responsibility has been assigned face the same obligations and are susceptible to the same reactive attitudes as someone who takes responsibility. One family of interventions interests us in particular: nudges. We contend that many instances of nudging tacitly assign responsibility to nudgees for actions, values, and relationships that they might not otherwise have taken responsibility for. To the extent that nudgees tacitly accept such assignments, they become responsible for upholding norms that would otherwise have fallen under the purview of other actors. While this may be empowering in some cases, it can also function in such a way that it burdens people with more responsibility that they can (reasonably be expected to) manage

Adam Smith and Colonialism

In the context of debates about liberalism and colonialism, the arguments of Adam Smith have been taken as illustrative of an important line of anti-colonial liberal thought. The reading of Smith presented here challenges this interpretation. It argues that Smith’s opposition to colonial rule derived largely from its impact on the metropole, rather than on its impact on the conquered and colonised; that Smith recognised colonialism had brought ‘improvement’ in conquered territories and that Smith struggled to balance recognition of moral diversity with a universal moral framework and a commitment to a particular interpretation of progress through history. These arguments have a wider significance as they point towards some of the issues at stake in liberal anti-colonial arguments more generally

The moral obligations of trust

Moral obligation, Darwall argues, is irreducibly second personal. So too, McMyler argues, is the reason for belief supplied by testimony and which supports trust. In this paper, I follow Darwall in arguing that the testimony is not second personal ‘all the way down’. However, I go on to argue, this shows that trust is not fully second personal, which in turn shows that moral obligation is equally not second personal ‘all the way down’

Fichte and Hegel on Recognition

In this paper I provide an interpretation of Hegel’s account of ‘recognition’ (Anerkennung) in the 1802-3 System of Ethical Life as a critique of Fichte’s account of recognition in the 1796-7 Foundations of Natural Right. In the first three sections of the paper I argue that Fichte’s account of recognition in the domain of right is not concerned with recognition as a moral attitude. I then turn, in section four, to a discussion of Hegel’s critique and transformation of Fichte’s conception of recognition. Hegel’s transformation consists, I argue, in the claim that a comprehensive account of recognition in the domain of right must be concerned with recognition as a moral attitude