Taking reasonable pluralism seriously: an internal critique of political liberalism

The later Rawls attempts to offer a non-comprehensive, but nonetheless moral justification in political philosophy. Many critics of political liberalism doubt that this is successful, but Rawlsians often complain that such criticisms rely on the unwarranted assumption that one cannot offer a moral justification other than by taking a philosophically comprehensive route. In this article, I internally criticize the justification strategy employed by the later Rawls. I show that he cannot offer us good grounds for the rational hope that citizens will assign political values priority over non-political values in cases of conflict about political matters. I also suggest an alternative approach to justification in political philosophy (that is, a weak realist, Williams-inspired account) that better respects the later Rawls’s concern with non-comprehensiveness and pluralism than either his own view or more comprehensive approaches. Thus, if we take reasonable pluralism seriously, then we should adopt what Shklar aptly called ‘liberalism of fear’. </jats:p

In defence of global egalitarianism

This essay argues that David Miller's criticisms of global egalitarianism do not undermine the view where it is stated in one of its stronger, luck egalitarian forms. The claim that global egalitarianism cannot specify a metric of justice which is broad enough to exclude spurious claims for redistribution, but precise enough to appropriately value different kinds of advantage, implicitly assumes that cultural understandings are the only legitimate way of identifying what counts as advantage. But that is an assumption always or almost always rejected by global egalitarianism. The claim that global egalitarianism demands either too little redistribution, leaving the unborn and dissenters burdened with their societies' imprudent choices, or too much redistribution, creating perverse incentives by punishing prudent decisions, only presents a problem for global luck egalitarianism on the assumption that nations can legitimately inherit assets from earlier generations – again, an assumption very much at odds with global egalitarian assumptions

The invisible power of fairness. How machine learning shapes democracy

Many machine learning systems make extensive use of large amounts of data regarding human behaviors. Several researchers have found various discriminatory practices related to the use of human-related machine learning systems, for example in the field of criminal justice, credit scoring and advertising. Fair machine learning is therefore emerging as a new field of study to mitigate biases that are inadvertently incorporated into algorithms. Data scientists and computer engineers are making various efforts to provide definitions of fairness. In this paper, we provide an overview of the most widespread definitions of fairness in the field of machine learning, arguing that the ideas highlighting each formalization are closely related to different ideas of justice and to different interpretations of democracy embedded in our culture. This work intends to analyze the definitions of fairness that have been proposed to date to interpret the underlying criteria and to relate them to different ideas of democracy.Comment: 12 pages, 1 figure, preprint version, submitted to The 32nd Canadian Conference on Artificial Intelligence that will take place in Kingston, Ontario, May 28 to May 31, 201

Space Shuttle: Static pressure distribution on Chrysler Corporation Space Division SERV booster configuration

A dual purpose test was conducted in the propulsion wind tunnel (PWT) to evaluate the performance of an aerospike engine, in the presence of a booster, and obtain forebody and base pressure distributions on the booster in which it is installed. The test item was a 2.5 percent scaled replica of the SERV booster employing a 5 percent spike length aerospike engine installed in the base region of the model. Cold flow air was used to simulate engine jet operation. Two booster configurations were investigated, one on which reentry aerospike engine thermal protection doors were installed, and another where the doors were removed. The data presented are representative of the latter configuration for a Mach number range of 0 to 1.25 at angles of attack of 0 and 8 degrees and 0 degrees angle of sideslip

How to Identify Disadvantage: Taking the Envy Test Seriously

In this paper, I am concerned with the comparative disadvantage an individual suffers in having less valuable opportunities than another individual. The dominant approach with respect to this topic proceeds by identifying a metric by which to determine whether an individual?s opportunities are less valuable than another?s. Let?s call this the Metric Test. However, there is another way in which to proceed. Rather than appealing to a metric by which to determine disadvantage, we could instead allow an individual to determine for herself whether or not she is disadvantaged. On the version of this view that I shall defend, we should treat an individual as disadvantaged if and only if that individual envies another?s opportunities. Let?s call this the Envy Test. My overall aim is to illuminate the appeal of the Envy Test and, in particular, to explain its superiority over the Metric Test

Generalizations of the Sugawara Model

Two generalizations of Sugawara models are discussed. In the first, new interactions are introduced by altering the current commutators but retaining the "free" form of T_(μν), as exemplified by a simple effective π^0 − 2γ interaction, which is compared with the standard triangle-diagram results. The second permits non-quadratic T_(μν), which retain the "algebra" part of the current commutators; these models avoid the Dashen-Frishman parity degeneracy

Disaggregating political authority: what's wrong with Rawlsian civil disobedience?

Contemporary philosophical and theoretical discussions of civil disobedience hope to contribute to significant political debates around when and in which forms political dissent, protest and resistance is appropriate. In doing so, they often focus on and criticize John Rawls' work on civil disobedience. However, ignoring the frame in which Rawls discusses civil disobedience has led critics to wrongly attack his theory for being too restrictive when it is more likely to be too permissive. That permissiveness depends on treating any political order which does not come close to fulfilling his theory of justice as absolutely illegitimate. In this sense, Rawls’ theory of political authority is binary and demanding. The problems his theory shares with most others, including his critics’, show that political authority needs to be disaggregated to make sense of the conditions under which different forms of protest and resistance are appropriate

'A habitual disposition to the good': on reason, virtue and realism

Amidst the crisis of instrumental reason, a number of contemporary political philosophers including Jürgen Habermas have sought to rescue the project of a reasonable humanism from the twin threats of religious fundamentalism and secular naturalism. In his recent work, Habermas defends a post-metaphysical politics that aims to protect rationality against encroachment while also accommodating religious faith within the public sphere. This paper contends that Habermas’ post-metaphysical project fails to provide a robust alternative either to the double challenge of secular naturalism and religious fundamentalism or to the ruthless instrumentalism that underpins capitalism. By contrast with Habermas and also with the ‘new realism’ of contemporary political philosophers such as Raymond Geuss or Bernard Williams, realism in the tradition of Plato and Aristotle can defend reason against instrumental rationality and blind belief by integrating it with habit, feeling and even faith. Such metaphysical–political realism can help develop a politics of virtue that goes beyond communitarian thinking by emphasising plural modes of association (not merely ‘community’), substantive ties of sympathy and the importance of pursuing goodness and mutual flourishing