God’s Role in a Meaningful Life: New Reflections from Tim Mawson

Characteristic of the contemporary field of life's meaning has been the combination of monism in method and naturalism in substance. That is, much of the field has sought to reduce enquiry into life's meaning to one question and to offer a single principle as an answer to it, with this principle typically focusing on ways of living in the physical world as best known by the scientific method. T. J. Mawson's new book, God and the Meanings of Life, provides fresh reason to doubt both this form and this content and also develops positive alternatives to them. In this critical notice of Mawson's book, I consider several of the central arguments that he gives for a pluralist supernaturalism, explaining why I remain unconvinced

Neutrality, Partiality, and Meaning in Life

Discussion of whether values and norms are neutral or not has mainly appeared in works on the nature of prudential rationality and morality. Little systematic has yet appeared in the up and coming field of the meaning of life. What are the respects in which the value of meaningfulness is neutral or, in contrast, partial, relational, or ‘biased’? In this article, I focus strictly on answering this question. First, I aim to identify the salient, and perhaps exhaustive, respects in which issues of neutrality arise in the contexts of life’s meaning. In addition to providing a taxonomy of the key points of contention, a second aim is to advance reflection about them by considering the most important arguments that have been marshalled in favour of one side or the other, particularly as they appear in recent neutral positions. I conclude that meaning in life is neutral with respect to time but not any other conditions such as agents and patients, with a third aim being to point out that this makes the value of meaning different from the kinds of non/neutrality encountered in some salient conceptions of prudence and morality

An African Theory of Good Leadership

This article draws on the indigenous African tradition of philosophy to ground a moral-philosophical theory of leadership that is intended to rival accounts in the East Asian and Western traditions. After providing an interpretation of the characteristically sub-Saharan value of communion, the article advances a philosophical account of a good leader as one who creates, sustains, and enriches communal relationships and enables others to do so. The article then applies this account to a variety of topics, including what the proper final end of an organization is, how decisions ought to be made within it, who counts as a stakeholder, and how to deal with non-performing or misbehaving employees. For each topic, the article notes respects in which the African theory of good leadership entails approaches that differ from other, more internationally familiar ones, and suggests that its implications are prima facie attractive relative to them

Policy Scan: An Explanation Of Movements Towards Youth Service In Eastern Europe

This regional report examines movements toward national governmental policies that involve young people in community service and volunteerism in 15 countries of Eastern Europe, including Armenia, Azerbaijan, Belarus, Georgia, Albania, Bosnia and Herzegovina, Estonia, Macedonia, Moldova, Poland, Romania, Russia, Serbia andMontenegro, Turkmenistan, and Uzbekistan. In the past, studies examining this region had neither identified whether national youth service policies (NYSP) exist, nor examined the factors that promote or hinder movements to create such policies. Research for this report reveals that none of these countries have a national policy that involves youth in community service. However, research described in this report identifies movements that exist to develop policies in 7 of the 15 countries, including Belarus, Bosnia and Herzegovina, Georgia, Moldova, Russia, Macedonia, and Serbia Montenegro. Respondents in these countries indicate that domestic and international nongovernmental organizations lead the NYSP movement by providing formal opportunities for youth to serve, and that an increasing number of youth recognize the value of such service programs.Respondents identified the main barriers to NYSP development, including the general lack of youth-focused policies, lack of research on best practices for creating and implementing youth policies, shortage of financial resources necessary to fund policies and programs, lack of awareness in society and among government leaders of the benefits of youth service, and social-political background in countries that do not have a history of youth service and volunteerism. This report concludes with recommendations concerning the development of NYSP that respondents make to policy makers of their countries

Replacing Development: An Afro-communal Approach to Global Justice

In this article, I consider whether there are values intrinsic to development theory and practice that are dubious in light of a characteristically African ethic. In particular, I focus on what a certain philosophical interpretation of the sub-Saharan value of communion entails for appraising development, drawing two major conclusions. One is that a majority of the criticisms that have been made of development by those sympathetic to African values are weak; I argue that, given the value of communion, development should not be rejected because it is essentially, say, overly materialistic and scientistic, or insufficiently spiritual and local. The second conclusion, however, is that three criticisms of development are strong from the perspective of Afro-communalism and are particularly powerful when set in that context. I argue that development theory and practice are characteristically anthropocentric, individualist and technocratic, and that a reading of the sub-Saharan value of communion provides a unitary foundation for rejecting these features and for grounding an alternative, more relational approach to social progress and to what justice demands from the West in relation to Africa

Peak Car and Beyond: The Fourth Era of Travel

There is emerging evidence that personal daily travel, particularly by car, has ceased to grow in the developed economies. This can be attributed to saturation of demand, given high levels of access and choice now widely available, together with constraints on higher speeds. We are therefore at a time of transition from an era of growth of per capita travel to an era of stability, in which the future factors determining the growth of total travel demand are demographic — population growth, increasing longevity, and urbanisation. The peak car phenomenon, which marks this transition, is seen in successful cities that attract a growing population whose travel needs are increasingly met by investment in rail-based transport, the revival of which is a characteristic of the new era

The Puppets Look Like Flowers At Last

The urge to uncover aspects of human condition permeates my work, from the fundamental curiosity of a child tearing apart their doll to uncover what lies within to continuing a quest in uncovering basic human urges through my puppet animated dramas and tragedies. There is a controversial line between the childlike and the adult-like that can be ambiguous, and at some times more discernible while other times less. I create handcrafted stop-frame puppet animations that explore self-conscious emotions such as embarrassment, shame, and envy within unpredictable life scenarios. These are animations about inner life, attempting to resolve conflicting elements of the human psyche. At first glance, these puppets might appear scary, but upon closer observation the viewer may realize it is the puppet who is scared

Why Objective Truth Is the Ally of Social and Epistemic Justice: Reply to Jenco

In “Are Certain Knowledge Frameworks More Congenial to the Aims of Cross-Cultural Philosophy? A Qualified Yes,” Leigh Jenco responds to an article in which I had argued for a similar conclusion. I had contended roughly that the positing of objective truth combined with a fallibilist epistemology best explains why a philosopher from one culture could learn something substantial from another culture. In her response, Jenco contends that this knowledge framework does not account adequately for the intuition that various philosophical traditions have an equal standing and that traditions other than one’s own are not to be considered inferior. In addition, according to Jenco, an appeal to objective truth on the part of one epistemic culture is unavoidably oppressive, or overly risks being so, with regard to another one. In this brief reply, I argue that an appeal to objective truth in the realms of epistemology and morality in fact makes the most sense of Jenco’s concerns about inegalitarianism and oppression

What Is the Essence of an Essence? Comparing Afro-Relational and Western-Individualist Ontologies

The dominant view amongst contemporary Western philosophers about the essence of a natu­ ral object is that it is constituted by its intrinsic properties. The ontological approach salient in the African philosophical tradition, in contrast, accounts for a thing’s essence by appeal to its relational properties. The Afro­relational ontology is under­developed, with the primary aim of this article being to help rectify that weakness. Specifically, this article’s aims are: to articulate an African approach to understanding the essence of a concrete, natural thing in terms of its relationships; to illustrate the Afro­relational approach with the examples of the self and of water; to contrast the Afro­relational characterization of the essence of the self and of water with a typically Western construal in terms of their intrinsic properties; and finally to provide an initial defence of the Afro­relational approach, both by responding to some objections facing it and by providing some new, positive reasons to take it seriously