In philosophical discussions, we bring up the notion of plausibility a lot. “That’s implausible” is a common form of objection, while the converse “That’s plausible” is a common way of offering a sort of cautious sympathy with an argument or claim. But what exactly do we mean when we claim something is plausible or implausible, and what implications do such claims have? This question was, for me, most recently prompted by a recent pair of blog posts by Justin Weinberg over at Daily Nous on same-sex marriage. In the posts and discussion, Weinberg appears sympathetic to an interesting pedagogical principle: instructors may legitimately exclude, discount or dismiss from discussion positions they take to be implausible.* Further, opposition same-sex marriage is taken to be such an implausible position and thus excludable/discountable/dismissable from classroom debate. Is this a legitimate line of thought? I’m inclined against it, and will try to explain why in this post.** Continue reading
Rampisham Down, in West Dorset, is a Site of Special Scientific Interest. But it soon won’t be. In a decision of dazzling stupidity, the local planning committee has said that it can be covered with over 100,000 solar panels. It accepted that renewable energy was a Good Thing and, in effect, that the loss of biodiversity occasioned by the panels was a price worth paying for the sun-farmers’ contribution to the battle against climate change.
Environmentalists, normally on the side of alternative energy, have been loud in their denunciation of the decision. A good example is Miles King in the Guardian: He observes: ‘….stopping biodiversity loss is as important as stopping global warming.’
Well, no it’s not. The crassness of the decision at Rampisham doesn’t alter the stark fact that if global warming isn’t stopped, we won’t have any biodiversity of any kind to preserve. The planners were crass because there are plenty of other, better places to put the panels. But their view of the big picture is correct. Continue reading
I was recently lucky enough to receive an advance copy of Charles Camosy’s forthcoming book to review – ‘Beyond the abortion wars: a way forward for a new generation’. In this book, Camosy masterfully traverses the ‘battleground’ between the ‘pro-life’ and ‘pro-choice’1 camps in order to show that this battleground is in fact no such thing. In fact, as Camosy notes, the majority of the American public actually agree on a middle-ground position on abortion. Despite what one might think from reading certain media outlets and Twitter wars, there is actually a large consensus in the public regarding abortion. This insight is deceptively powerful. By demonstrating the areas of agreement, Camosy is able to help guide us beyond the abortion wars to allow a way forward for a new generation.
When a thug or a bully or a terrorist is threatening you to stop you doing something they don’t like, not doing it is not defying them, it is submitting to them. Even if you otherwise would not, to defy them you must do the very thing they are forbidding. You must do it just because they threatened you. If you don’t, they will not be fooled by your high falutin’ excuses. They will know that you did not dare. And so will you.
Publishing worthy articles about free speech, tweeting that you are Charlie, drawing cartoons of pens confronting swords, standing around with your fellow world leaders, these are all worthy gestures of revulsion. None of them are acts of defiance. Defiance would be publishing the cartoons, tweeting the cartoons, drawing Mohammed and standing around with your fellow world leaders holding up the very editions of Charlie Hebdo for which their artists were slain.
Several times this term I’ve staggered out onto Oxford station, cramped and queasy from Cattle Class, and seen packs of sleek suits ooze out of First Class, briefcases in their hands and predatory gleams in their eyes. ‘Let’s go hunting’, one floppy-haired account manager said to his confederates. They climbed into cabs, which they saw as safari Land Rovers heading to the bush, and went off to a panelled room in some college.
To that room, lured by canapés and Mammon, lots of undergraduates will have come. Fizz (far more expensive than the students would ever buy themselves, but not of a standard that would be tolerated in the hunters’ own Esher homes) will have been waiting on silver trays. Vol au vents will have been smilingly circulated by bought-in labour (or possibly by the hunters’ own menials, in their best suits, slightly creased from travelling with me in Cattle). Continue reading
This week, The Court of Appeal in the UK ruled that bus companies are not legally required to force parents with buggies to make way for wheelchair users in designated bays on vehicles.
This ruling overturned a 2013 County Court judgement in favour of a Mr. Doug Paulley. Mr Paulley was awarded £5’500 damages after he was prevented from boarding a bus because a woman with a buggie had refused to move from the bay designated for wheelchairs and buggies on the bus, claiming that doing so would wake her sleeping baby. Since the bus company had a policy of requesting but not requiring that people vacate the disabled bay, the bus company was originally found to have been in breach of the Equality Act 2010. The BBC report suggests that Paulley’s lawyers are already planning to appeal to the Supreme Court in response to the overturning of this ruling. Continue reading
As illustrated by several recent events, Mexico suffers from a lack of security. The country holds the world record in kidnappings, with an estimated number of 123,470 people kidnapped just in 2013. In August 2014, the official number of missing people was 22,320. Citizens are fed up and are demanding security, perhaps the most basic good a government should provide. I’ll here discuss what appears to me to be one philosophical mistake about the value of security for people. It’s useful to observe and avoid this mistake, since it pertains to wide range of practically important choices (which I’ll mention at the end).
Dominic Wilkinson @NeonatalEthics
In the news this morning, the NHS has released data on individual surgeons’ performance, so called “surgeon report cards”. This represents the latest move towards increased transparency and accountability in the National Health Service. Elsewhere in the media today, there are numerous reports of the UK couple who were apparently charged £100 after posting a negative hotel review on an online website.
These parallel stories highlight one concern about certain types of health accountability: sensitivity to the negative impact of reviews (or poor performance figures) could lead to harmful changes in behaviour. For surgeon report cards, one frequently cited concern is that publishing report cards could lead surgeons to avoid high-risk cases. If surgeons choose patients with lower risk of dying, they will potentially end up with a better report card. However, then the results would be misleading (it would be the equivalent of someone getting a higher mark by choosing to sit an easier test). More worrying, it may mean that some high-risk patients are unable to access surgery.
Should we be worried about the negative effect of report cards on surgeons behaviour? Continue reading
Apparently some UK doctors have been aborting babies because their parents don’t want a baby of that sex. In response the government is now planning to outlaw abortion on the grounds of sex. It is already illegal, however, so we must wonder what the politicians are up to. A question being ignored is whether it is right or wrong to abort on the grounds of sex. I am going to consider various grounds on which abortion is considered permissible and examine whether that permissibility is consistent with abortion on the grounds of sex being forbidden.
The Samaritans have launched a controversial new app that alerts Twitter users when someone they ‘follow’ on the site tweets something that may indicate suicidal thoughts.
To use the app, named ‘Samaritan Radar’, Twitter members must visit the Samaritans’ website, and choose to activate the app on their device. Having entered one’s twitter details on to the site to authorize the app, Samaritan Radar then scans the Twitter users that one ‘follows’, and uses an algorithm to identify phrases in tweets that suggest that the tweeter may be distressed. For example, the algorithm might identify tweets that involve phrases like “help me”, “I feel so alone” or “nobody cares about me”. If such a tweet is identified, an email will be sent to the user who signed up to Samaritan Radar asking whether the tweet should be a cause for concern; if so, the app will then offer advice on what to do next. Continue reading