13 research outputs found
The Expansionist View of Systematic Testimonial Injustice: South Asian Context
In this paper, I offer an expansionist view of the Frickerian central case of testimonial injustice, citing examples from the South Asian context. To defend this expansionist position, I provide an argument in three parts. First, I argue that credibility deficit and credibility excess are entangled with each other in such a way that often, one produces the other. Secondly, I contend that we should not say that systematic testimonial injustice is a consequence of credibility deficit only because of the entanglement between them. I also contend that for being the central case of testimonial injustice, identity prejudice should not be necessarily negative; it can be positive as well. Propounding a twofold condition of the status of a knower, the last part claims that testimonial injustice occurs when one of the two conditions remains unmet
The Motivation Problem, Future Generations, and the Idea of âLeaving the Earth No Worseâ
The author examines the problem of motivation about future generations. He argues that though many philosophers think that direct motivations are problematic for future generations only, they are not unproblematic for the current generations too, and that the motivation problem can be solved if we consider the idea of âleaving the earth no worse.â He also shows why such an idea should be promoted and can motivate us to work in the best interests of current and future generations. The author also contends that prioritizing the idea of âleaving the earth no worseâ is not exclusively anthropocentric
Micro-credit, Trust, and Social Solidarity in Bangladesh: A Socio-philosophical Analysis
Drèze and Sen are not entirely right in their apparent glorification of the roles of nongovernmental organizations in Bangladesh in An Uncertain Glory: India and Its Contradictions because they leave out and/or de-emphasize some important issues, especially those that are related to the problematic trusting relationship between nongovernmental organizations in Bangladesh and rural poor women. Nongovernmental organizationsâ use of trust disturbs social solidarity in rural Bangladesh mainly because of their massive supervision mechanism that they undertake to sustain the so-called trusting relationship between them and their debtors. The massive supervision mechanism damages social solidarity also because it creates a tension between local norms and nongovernmental organizationsâ neoliberalist values of âdiscipline, efficiency and competitiveness,â which nongovernmental organizations try to inject into villagers by their numerous social engineering programs, which are stateâs responsibility. Nongovernmental organization monitoring has some psychological impacts on their clients that also contribute to shaking social solidarity. The absence of a proper trusting relationship between nongovernmental organizations and rural poor women reduces the capabilities of the latter as a result of which Drèze and Senâs glorification of Bangladeshi nongovernmental organizations and Senâs capabilities approach are in tension. However, there are strategies that Bangladeshi nongovernmental organizations should employ to address the issues raised due to their massive supervision mechanism
Misrecognition, Social Stigma, and COVID-19
As social and interdependent beings, we have responsibilities to each other. One of them is to recognize each other appropriately. When we fail to meet this responsibility, we often stigmatize. In this paper, I argue that the COVID-19-related stigmatization is a variation of the lack of recognition understood as an orientation to our evaluative features. Various stereotypical behaviors regarding COVID-19 become stigmatized practices because of labeling, stereotyping, separation, status loss and discrimination, and power. When people stigmatize COVID-19 victims, they orient themselves to their evaluative quality of being vulnerable to the SARS-CoV-2 virus by internalizing the victims as dangerous, understanding them as separable, and being motivated to act with them differently. All this causes the COVID-19 victims to lose status and suffer discrimination for which they do not experience participatory parity in different facets of their lives, rendering the COVID-19-related stigmatization an appalling example of misrecognition
Competition or Cooperation?
In this paper, I argue the importance of competition and cooperation cannot be denied as they both are instrumental in making any business transaction. Because two parties always set for themselves different priorities to a business transaction, business has been thought of in terms of competition. But cooperative action is also important, because in the case of cooperative activities the overall total is greater (though the outcomes differ) if we do cooperate than if we do not. Hence humans form cooperative groups to compete for scarce resources. Those business firms, where employees take specialized, interdependent jobs and work together to compete in the free market, produce higher quality products and show greater work efficiency. Hence friendly cooperation is needed to compete more efficiently against other individuals or groups. It is for this reason people should value more in belonging to a group, practicing teamwork, helping others, etc. They should put more value on cooperation than competition though both competition and cooperation are natural to man
Can Mahatma Gandhi be Called a Third World Precursor of Development Ethics?
Development ethics is concerned with the justification of development in terms of different normative issues. Mahatma Gandhi was the greatest among all who contributed to the Indian nationalism movement. The focus of this article is to show that Mahatma Gandhi can be regarded as a third world precursor of development ethics. To facilitate the purpose, the writer will try to show first that Gandhiâs theory of ahimsa acts as a foundational ethics of his entire development thought, because it is against arbitrary consumerism and unsustainable resource use. Then the writer will analyze three important concepts of Gandhi â sarvodaya, swadeshi and satyagraha â which are the three principles of sustainable development, an important aspect of development ethics. Through its preference to the essential unity and equality of all earthly creatures, the principle of sarvodaya shows an empathetic approach towards natural world. The swadeshi spirit is handy in getting support for the national economic planning. To fight against injustices, Gandhi resorted to the method of satyagraha. Hence it became a technique that made the foundation of development ethics (that is, ahimsa) practical. Before drawing the conclusion, the writer will briefly evaluate Gandhiâs development thought that will also depict how Gandhi pioneered development ethics
Poverty Reduction and Corruption as the Moral Issues of Development Policy: Necessitating Development Ethics
This paper aims to show the necessity of development ethics. For this purpose, I discuss two of many moral issues of development policy â poverty and corruption. I argue that reducing poverty and curbing corruption are the two moral issues that should be considered seriously, because poverty and corruption prevent people from getting any access to development. But in order to reduce poverty and to curb corruption value-neutral measures of economics are not enough. They are also involved with ethical assumptions. I show that if any development policy maker wants to reduce poverty and corruption to some extent, he has to resort not only to value-neutral strategies of development, but also to the ethics of development. And this opens the door for development ethics that can contribute to the creation of a sane and judicious development policy
Discrimination, Social Stigma, and COVID-19
This paper explains how discrimination and COVID-19 related stigmas are intertwined. When people stigmatize COVID-19 victims, they act in ways for which the victims suffer status loss and discrimination. As a result, they do not enjoy participatory parity in various aspects of their life making COVID-19 related stigmatization a deplorable instance of discrimination. But a society already fraught with discrimination is a breeding ground of stigmatization often because of peopleâs fear and anxiety about their life once they become a patient of a disease like COVID-19
āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻž āĻŦāĻŋāĻˇā§āĻ āĻšā§āĻā§āĻ˛ā§āĻ° āĻ¸āĻāĻā§āĻāĻž: āĻāĻāĻāĻŋ āĻĒāĻ°ā§āĻ¯āĻžāĻ˛ā§āĻāĻ¨āĻž
āĻšā§āĻā§āĻ˛ āĻ¤āĻžāĻāĻ° âāĻ˛āĻāĻŋāĻ āĻāĻ āĻŽā§āĻāĻžāĻĢāĻŋāĻāĻŋāĻā§āĻ¸â āĻ¨āĻžāĻŽāĻ āĻā§āĻ°āĻ¨ā§āĻĨāĻžāĻāĻļā§āĻ° āĻļā§āĻ°ā§āĻ¤ā§āĻ āĻ
āĻ˛ā§āĻĒ āĻŦā§āĻ¯āĻŦāĻ§āĻžāĻ¨ā§ āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻžāĻ° āĻĻā§āĻļā§āĻ¯āĻ¤ āĻĻā§āĻāĻŋ āĻāĻŋāĻ¨ā§āĻ¨ āĻ¸āĻāĻā§āĻāĻž āĻĒā§āĻ°āĻĻāĻžāĻ¨ āĻāĻ°ā§āĻ¨āĨ¤ āĻ āĻĻā§āĻāĻŋ āĻ¸āĻāĻā§āĻāĻžāĻ¨ā§āĻ¯āĻžā§ā§, āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻž āĻŦāĻŋāĻļā§āĻĻā§āĻ§ āĻ§āĻžāĻ°āĻŖāĻžāĻ° āĻŦāĻŋāĻā§āĻāĻžāĻ¨ āĻšāĻ˛ā§āĻ āĻāĻāĻŋāĻā§ āĻāĻŋāĻ¨ā§āĻ¤āĻžāĻ° āĻŦāĻŋāĻā§āĻāĻžāĻ¨ āĻšāĻŋāĻ¸ā§āĻŦā§āĻ āĻāĻā§āĻ¯āĻžā§āĻŋāĻ¤ āĻāĻ°āĻž āĻ¯ā§āĻ¤ā§ āĻĒāĻžāĻ°ā§āĨ¤ āĻāĻŋāĻ¨ā§āĻ¤ā§ āĻĒā§āĻ°āĻļā§āĻ¨ āĻšāĻ˛ā§, āĻšā§āĻā§āĻ˛ āĻāĻāĻ āĻā§āĻ°āĻ¨ā§āĻĨāĻžāĻāĻļā§ āĻ
āĻ˛ā§āĻĒ āĻŦā§āĻ¯āĻŦāĻ§āĻžāĻ¨ā§ āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻžāĻ° āĻ āĻ¯ā§ āĻĻā§āĻāĻŋ āĻāĻŋāĻ¨ā§āĻ¨ āĻ¸āĻāĻā§āĻāĻž āĻĒā§āĻ°āĻĻāĻžāĻ¨ āĻāĻ°āĻ˛ā§āĻ¨, āĻ¤āĻžāĻ° āĻāĻžāĻ°āĻŖ āĻā§? āĻŦāĻž āĻ āĻĻā§āĻāĻŋ āĻ¸āĻāĻā§āĻāĻžāĻ° āĻŽāĻ§ā§āĻ¯ā§ āĻ¸āĻŽā§āĻĒāĻ°ā§āĻāĻ āĻŦāĻž āĻā§? āĻ¤āĻžāĻ°āĻž āĻāĻŋ āĻāĻā§ āĻ
āĻĒāĻ°āĻā§ āĻ¸āĻŽāĻ°ā§āĻĨāĻ¨ āĻāĻ°ā§? āĻŦāĻž āĻ¤āĻžāĻ°āĻž āĻāĻŋ āĻāĻ¸āĻ˛ā§āĻ āĻāĻŋāĻ¨ā§āĻ¨ āĻĻā§āĻāĻŋ āĻ¸āĻāĻā§āĻāĻž? āĻ¨āĻžāĻāĻŋ āĻāĻāĻ āĻŦāĻā§āĻ¤āĻŦā§āĻ¯ā§āĻ° āĻĻā§āĻāĻŋ āĻāĻŋāĻ¨ā§āĻ¨ āĻĒā§āĻ°āĻāĻžāĻļ? āĻ āĻĒā§āĻ°āĻļā§āĻ¨āĻā§āĻ˛ā§āĻ° āĻāĻ¤ā§āĻ¤āĻ° āĻā§āĻžāĻāĻāĻžāĻ āĻŦāĻ°ā§āĻ¤āĻŽāĻžāĻ¨ āĻĒā§āĻ°āĻŦāĻ¨ā§āĻ§ā§āĻ° āĻŽā§āĻ˛ āĻāĻĻā§āĻĻā§āĻļā§āĻ¯āĨ¤ āĻāĻ āĻāĻĨāĻžā§, āĻĒā§āĻ°āĻŦāĻ¨ā§āĻ§ā§āĻ° āĻŽā§āĻ˛ āĻāĻĻā§āĻĻā§āĻļā§āĻ¯ āĻšāĻā§āĻā§, āĻšā§āĻā§āĻ˛ āĻĒā§āĻ°āĻĻāĻ¤ā§āĻ¤ āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻžāĻ° āĻĻā§āĻāĻŋ āĻāĻŋāĻ¨ā§āĻ¨ āĻ¸āĻāĻā§āĻāĻžāĻ° āĻŽāĻ§ā§āĻ¯āĻāĻžāĻ° āĻ¸āĻŽā§āĻĒāĻ°ā§āĻ āĻ¨āĻŋāĻ°ā§āĻŖā§āĨ¤ āĻĒā§āĻ°āĻŦāĻ¨ā§āĻ§ā§ āĻ˛ā§āĻāĻ āĻĻā§āĻāĻŋā§ā§āĻā§āĻ¨ āĻ¯ā§, āĻšā§āĻā§āĻ˛ āĻĒā§āĻ°āĻĻāĻ¤ā§āĻ¤ āĻ¯ā§āĻā§āĻ¤āĻŋāĻŦāĻŋāĻĻā§āĻ¯āĻžāĻ° āĻ¸āĻāĻā§āĻāĻž āĻĻā§āĻāĻŋāĻ° āĻŽāĻ§ā§āĻ¯ā§ āĻĒāĻžāĻ°āĻ¸ā§āĻĒāĻ°āĻŋāĻ āĻ¯ā§ āĻ¸āĻŽā§āĻĒāĻ°ā§āĻ āĻ¤āĻž āĻā§āĻ¨ā§āĻāĻžāĻŦā§āĻ āĻ¸āĻžāĻāĻāĻ°ā§āĻˇāĻŋāĻ āĻŦāĻž āĻŦāĻ°ā§āĻāĻ¨āĻŽā§āĻ˛āĻ āĻ¨ā§āĨ¤ āĻŦāĻ°āĻ āĻ āĻ¸āĻŽā§āĻĒāĻ°ā§āĻ āĻ°ā§āĻĒāĻžāĻ¨ā§āĻ¤āĻ°āĻŽā§āĻ˛āĻ āĻŦāĻž āĻ¸ā§āĻĒāĻˇā§āĻā§āĻāĻ°āĻŖāĻŽā§āĻ˛āĻ āĻŦāĻ˛ā§ āĻ¸āĻāĻā§āĻāĻžāĻĻā§āĻŦā§āĻā§ āĻāĻāĻ āĻŽā§āĻĻā§āĻ°āĻžāĻ° āĻāĻĒāĻŋāĻ āĻāĻĒāĻŋāĻ āĻŦāĻ˛āĻ˛ā§āĻ āĻ
āĻ¤ā§āĻ¯ā§āĻā§āĻ¤āĻŋ āĻšāĻŦā§ āĻ¨āĻž