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Ian James Kidd [70]Ian Kidd [5]
  1. Epistemic Injustice and Illness.Ian James Kidd & Havi Carel - 2016 - Journal of Applied Philosophy 34 (2):172-190.
    This article analyses the phenomenon of epistemic injustice within contemporary healthcare. We begin by detailing the persistent complaints patients make about their testimonial frustration and hermeneutical marginalization, and the negative impact this has on their care. We offer an epistemic analysis of this problem using Miranda Fricker's account of epistemic injustice. We detail two types of epistemic injustice, testimonial and hermeneutical, and identify the negative stereotypes and structural features of modern healthcare practices that generate them. We claim that these stereotypes (...)
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  2. Epistemic Injustice in Psychiatric Research and Practice.Ian James Kidd, Lucienne Spencer & Havi Carel - 2022 - Philosophical Psychology 1.
    This paper offers an overview of the philosophical work on epistemic injustices as it relates to psychiatry. After describing the development of epistemic injustice studies, we survey the existing literature on its application to psychiatry. We describe how the concept of epistemic injustice has been taken up into a range of debates in philosophy of psychiatry, including the nature of psychiatric conditions, psychiatric practices and research, and ameliorative projects. The final section of the paper indicates future directions for philosophical research (...)
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  3. Epistemic Corruption and Education.Ian James Kidd - 2019 - Episteme 16 (2):220-235.
    I argue that, although education should have positive effects on students’ epistemic character, it is often actually damaging, having bad effects. Rather than cultivating virtues of the mind, certain forms of education lead to the development of the vices of the mind - it is therefore epistemically corrupting. After sketching an account of that concept, I offer three illustrative case studies.
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  4. Healthcare Practice, Epistemic Injustice, and Naturalism.Ian James Kidd & Havi Carel - 2018 - Royal Institute of Philosophy Supplement 84:1-23.
    Ill persons suffer from a variety of epistemically-inflected harms and wrongs. Many of these are interpretable as specific forms of what we dub pathocentric epistemic injustices, these being ones that target and track ill persons. We sketch the general forms of pathocentric testimonial and hermeneutical injustice, each of which are pervasive within the experiences of ill persons during their encounters in healthcare contexts and the social world. What’s epistemically unjust might not be only agents, communities and institutions, but the theoretical (...)
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  5. Deep Epistemic Vices.Ian James Kidd - 2018 - Journal of Philosophical Research 43:43-67..
    Although the discipline of vice epistemology is only a decade old, the broader project of studying epistemic vices and failings is much older. This paper argues that contemporary vice epistemologists ought to engage more closely with these earlier projects. After sketching some general arguments in section one, I then turn to deep epistemic vices: ones whose identity and intelligibility depends on some underlying conception of human nature or the nature of reality. The final section then offers a case study from (...)
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  6. Pathocentric epistemic injustice and conceptions of health.Ian James Kidd & Havi Carel - 2019 - In Benjamin R. Sherman & Stacey Goguen (eds.), Overcoming Epistemic Injustice: Social and Psychological Perspectives. London: Rowman & Littlefield International. pp. 153-168.
    In this paper, we argue that certain theoretical conceptions of health, particularly those described as ‘biomedical’ or ‘naturalistic’, are viciously epistemically unjust. Drawing on some recent work in vice epistemology, we identity three ways that abstract objects (such as theoretical conceptions, doctrines, or stances) can be legitimately described as epistemically vicious. If this is right, then robust reform of individuals, social systems, and institutions would not be enough to secure epistemic justice: we must reform the deeper conceptions of health that (...)
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  7. Corrupted Temporalities, ‘Cultures of Speed’, and the Possibility of Collegiality.Ian James Kidd - 2023 - Educational Philosophy and Theory 55 (3):330-342.
    This paper describes a neglected aspect of the critique of academic ‘cultures of speed’ offered by Maggie Berg and Barbara Seeber in The Slow Professor. I argue internalisation of the values and imperatives of cultures of speed can encourage the erosion of a range of academic virtues while also facilitating the development of a range of academic vices. I focus on the ways that an internalised ‘psychology of speed’ erodes our capacity to exercise the virtues of intellectual beneficence – excellences (...)
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  8. Adversity, Wisdom, and Exemplarism.Ian James Kidd - 2018 - Journal of Value Inquiry 52 (4):379-393.
    According to a venerable ideal, the core aim of philosophical practice is wisdom. The guiding concern of the ancient Greek, Indian, and Chinese traditions was the nature of the good life for human beings and the nature of reality. Central to these traditions is profound recognition of the subjection to adversities intrinsic to human life. I consider paradigmatic exemplars of wisdom, from ancient Western and Asian traditions, and the ways that experiences of adversity shaped their life. The suggestion is that (...)
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  9. Inevitability, contingency, and epistemic humility.Ian James Kidd - 2016 - Studies in History and Philosophy of Science Part A 55:12-19.
    I reject both (a) inevitabilism about the historical development of the sciences and (b) what Ian Hacking calls the "put up or shut up" argument against those who make contingentist claims. Each position is guilty of a lack of humility about our epistemic capacities.
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  10. Metaphilosophical Myopia and the Ideal of Expansionist Pluralism.Ian James Kidd - 2023 - Journal of Philosophy of Education 57 (4-5):1025-1040.
    This paper argues for the diversification of university-level philosophy curricula. I defend the ideal of expansionist pluralism and connect it to metaphilosophical myopia – problematically limited or constrained visions of the range of forms taken by philosophy. Expansively pluralist curricula work to challenge metaphilosophical myopia and one of its costs, namely, a specific kind of hermeneutical injustice, perpetrated against the communities and traditions shaped by the occluded forms of philosophy.
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  11. Epistemic Courage and the Harms of Epistemic Life.Ian James Kidd - 2018 - In Heather D. Battaly (ed.), The Routledge Handbook of Virtue Epistemology. Routledge. pp. 244-255.
    Since subjection to harm is an intrinsic feature of our social and epistemic lives, there is a perpetual need for individual and collective agents with the virtue of epistemic courage. In this chapter, I survey some of the main issues germane to this virtue, such as the nature of courage and of harm, the range of epistemic activities that can manifest courage, and the status of epistemic courage as a collective and as a professional virtue.
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  12. Multidimensionalism, Resistance, and The Demographic Problem.Ian James Kidd - 2023 - European Journal of Analytic Philosophy 19 (1):5-30.
    Linda Martín Alcoff and others have emphasised that the discipline of philosophy suffers from a ‘demographic problem’. The persistence of this problem is partly the consequence of various forms of resistance to efforts to address the demographic problem. Such resistance is complex and takes many forms and could be responded to in different ways. In this paper, I argue that our attempts to explain and understand the phenomenon of resistance should use a kind of explanatory pluralism that, following Quassim Cassam, (...)
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  13. Epistemic Corruption and Social Oppression.Ian James Kidd - 2020 - In Ian James Kidd, Quassim Cassam & Heather Battaly (eds.), Vice Epistemology. New York, NY: Routledge. pp. 69-87.
    I offer a working analysis of the concept of 'epistemic corruption', then explain how it can help us to understand the relations between epistemic vices and social oppression, and use this to motivate a style of vice epistemology, inspired by the work of Robin Dillon, that I call critical character epistemology.
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  14. Pathophobia, Illness, and Vices.Ian James Kidd - 2019 - International Journal of Philosophical Studies 27 (2):286-306.
    I introduce the concept pathophobia, to capture the range of morally objectionable forms of treatment to which somatically ill persons are subjected. After distinguishing this concept from sanism and ableism, I argue that the moral wrongs of pathophobia are best analysed using a framework of vice ethics. To that end I describe five clusters of pathophobic vices and failings, illustrating each with examples from three influential illness narratives.
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  15. From Vice Epistemology to Critical Character Epistemology.Ian James Kidd - 2022 - In Mark Alfano, Jeroen De Ridder & Colin Klein (eds.), Social Virtue Epistemology. Routledge. pp. 84-102.
    I sketch out a specific form of vice epistemology that I call critical character epistemology.
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  16. Martial Metaphors and Argumentative Virtues and Vices.Ian James Kidd - 2020 - In Alessandra Tanesini & Michael P. Lynch (eds.), Polarisation, Arrogance, and Dogmatism: Philosophical Perspectives. London, UK: Routledge. pp. 25-38.
    This chapter challenges the common claim that vicious forms of argumentative practice, like interpersonal arrogance and discursive polarisation, are caused by martial metaphors, such as ARGUMENT AS WAR. I argue that the problem isn’t the metaphor, but our wider practices of metaphorising and the ways they are deformed by invidious cultural biases and prejudices. Drawing on feminist argumentation theory, I argue that misogynistic cultures distort practices of metaphorising in two ways. First, they spotlight some associations between the martial and argumentative (...)
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  17. Varieties of Philosophical Misanthropy.Ian James Kidd - 2021 - Journal of Philosophical Research 46:27-44.
    I argue that misanthropy is systematic condemnation of the moral character of humankind as it has come to be. Such condemnation can be expressed affectively and practically in a range of different ways, and the bulk of the paper sketches the four main misanthropic stances evident across the history of philosophy. Two of these, the Enemy and Fugitive stances, were named by Kant, and I call the others the Activist and Quietist. Without exhausting the range of ways of being a (...)
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  18. Exemplars, Ethics, and Illness Narratives.Ian James Kidd - 2017 - Theoretical Medicine and Bioethics 38 (4):323-334.
    Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...)
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  19. Educating for Intellectual Humility.Ian Kidd - 2015 - In Jason Baehr (ed.), Educating for Intellectual Virtues: Applying Virtue Epistemology to Educational Theory and Practice. Routledge. pp. 54-70.
    I offer an account of the virtue of intellectual humility, construed as a pair of dispositions enabling proper management of one's intellectual confidence. I then show its integral role in a range of familiar educational practices and concerns, and finally describe how certain entrenched educational attitudes and conceptions marginalise or militate against the cultivation and exercise of this virtue.
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  20. Admiration, attraction and the aesthetics of exemplarity.Ian James Kidd - 2019 - Journal of Moral Education 48 (3):369-380.
    The aim of this paper is to show that an aesthetics of exemplarity could be a useful component of projects of moral self-cultivation. Using some in Linda Zagzebski's exemplarism, I describe a distinctive, aesthetically-inflected mode of admiration called moral attraction whose object is the inner beauty of a persn - the expression of the 'inner' virtues or excellences of character of a person in 'outer' forms of bodily comportment that are experienced, by others, as beautiful. I then argue that certain (...)
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  21.  84
    Human Limitedness and the Virtues.Ian James Kidd - forthcoming - Cosmos and Taxis.
    An essay review of David McPherson's book "The Virtues of Limits". After summarising the main claims, I suggest some points of contact with the Buddhist and Confucian traditions. I then argue that McPherson should draw out the pessimism latent in his discussion, and be more sympathetic to varieties of moral quietism.
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  22. ‘Following the Way of Heaven’: Exemplarism, Emulation, and Daoism.Ian James Kidd - 2020 - Journal of the American Philosophical Association 6 (1):1-15.
    Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...)
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  23. The Predicament of Patients.Havi Carel & Ian James Kidd - 2021 - Royal Institute of Philosophy Supplement 89:65-74.
    In this paper we propose that our understanding of pathocentric epistemic injustices can be enriched if they are theorised in terms of predicaments. These are the wider socially scaffolded structures of epistemic challenges, dangers, needs, and threats experienced by ill persons due to their particular emplacement within material, social, and epistemic structures. In previous work we have described certain aspects of these predicaments - pathocentric epistemic injustices, pathophobia, and so on. We argue that thinking predicamentally helps us integrate the various (...)
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  24. Creativity in Science and the ‘Anthropological Turn’ in Virtue Theory.Ian James Kidd - 2020 - European Journal for Philosophy of Science 11 (1):1-16.
    I argue that philosophical studies of the virtues of creativity should attend to the ways that our conceptions of human creativity may be grounded in conceptions of human nature or the nature of reality. I consider and reject claims in this direction made by David Bohm and Paul Feyerabend. The more compelling candidate is the account of science, creativity, and human nature developed by the early Marx. Its guiding claim is that the forms of creativity enabled by the sciences are (...)
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  25. Suffering and Transformative Experience.Ian James Kidd & Havi Carel - 2019 - In Michael S. Brady, David Bain & Jennifer Corns (eds.), Philosophy of Suffering: Metaphysics, Value, and Normativity. London: Routledge. pp. 165-179.
    In this chapter we suggest that many experiences of suffering can be further illuminated as forms of transformative experience, using the term coined by L.A. Paul. Such suffering experiences arise from the vulnerability, dependence, and affliction intrinsic to the human condition. Such features can create a variety of positively, negatively, and ambivalently valanced forms of epistemically and personally transformative experiences, as we detail here. We argue that the productive element of suffering experiences can be articulated as transformative, although suffering experiences (...)
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  26. Conceptions of Philosophy and the Challenges of Scientism.Ian James Kidd - 2022 - In Moti Mizrahi (ed.), Scientism: For and Against. New York: Rowman and Littlefield. pp. 75-86.
    I suspect many philosophers feel the deep reason the topic of scientism matters is that it wrongly questions or impugns the integrity and significance of the discipline of philosophy. Such metaphilosophical concerns may not always be at the forefront during debates about scientism. Sometimes, though, we should engage much broader metaphilosophical issues.
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  27. Epistemic Corruption and the Research Impact Agenda.Ian James Kidd, Jennifer Chubb & Joshua Forstenzer - 2021 - Theory and Research in Education 19 (2):148-167.
    Contemporary epistemologists of education have raised concerns about the distorting effects of some of the processes and structures of contemporary academia on the epistemic practice and character of academic researchers. Such concerns have been articulated using the concept of epistemic corruption. In this paper, we lend credibility to these theoretically-motivated concerns using the example of the research impact agenda during the period 2012-2014. Interview data from UK and Australian academics confirms the impact agenda system, at its inception, facilitated the development (...)
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  28. Gardens of Refuge, Innocence, and Toil.Ian James Kidd - forthcoming - In Yue Zhuang, Alasdair Forbes & Michael Charlesworth (eds.), The Garden Refuge of Asia and Europe. London: Bloomsbury.
    A rhetoric of refuge and escape is a consistent feature of the world’s great garden traditions. The connections between a desire for escape, need for refuge and disquieting sense that life is no longer what it ought to be gestures to a complex conception of garden appreciation. I explore these connections using Christian, Islamic, and Chinese garden traditions. In them one finds a conception of certain gardens as places of moral refuge from the corruption and failings of the mainstream world.
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  29. Feyerabend on human life, abstraction, and the “conquest of abundance”.Ian James Kidd - forthcoming - Epistemology and Philosophy of Science.
    I offer a new interpretation of Feyerabend’s ‘conquest of abundance’ narrative. I consider and reject both the ontological reading as implausible and the ‘historical’ reading as uncompelling My own proposal is that the ‘conquest of abundance’ be understood in terms of an impoverishment of the richness of human experience. For Feyerabend, such abundance is ‘conquered’ when individuals internalize distorting epistemic prejudices including those integral to the theoretical conceptions associated with the sciences. I describe several ways, identified by Feyerabend, in which (...)
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  30. Epistemic Corruption and Political Institutions.Ian James Kidd - 2021 - In Michael Hannon & Jeroen de Ridder (eds.), The Routledge Handbook of Political Epistemology. New York: Routledge. pp. 357-358.
    Institutions play an indispensable role in our political and epistemic lives. This Chapter explores sympathetically the claim that political institutions can be bearers of epistemic vices. I start by describing one form of collectivism - the claim that the vices of institutions do not reduce to the vices of their members. I then describe the phenomenon of epistemic corruption and the various processes that can corrupt the epistemic ethoi of political institutions. The discussion focuses on some recent work by Miranda (...)
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  31. Epistemic Vices in Public Debate: The Case of New Atheism.Ian James Kidd - 2017 - In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives from Philosophy and the Social Sciences. Springer. pp. 51-68..
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this ' vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  32. Misanthropy and the Hatred of Humankind.Ian James Kidd - 2022 - In Noell Birondo (ed.), The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 75-98.
    One way to think about the philosophical significance of hatred is to consider doctrines that are characterised by feelings of hatred. A good candidate is misanthropy, which is often conceived as an attitude of hatred directed at humankind at large. I start by sketching a working account of misanthropy as a critical verdict or judgment on the contemporary condition of humankind as it has become. The criticism is directed at the array of vices and failings that are ubiquitous and entrenched (...)
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  33. Review of Paul Feyerabend, Philosophy of Nature.Ian James Kidd - 2019 - Journal of the Philosophy of History 13 (2):281-285.
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  34. ‘“What’s So Great About Science?” Feyerabend on the Ideological Use and Abuse of Science.Ian James Kidd - 2016 - In Elena Aronova & Simone Turchetti (eds.), The Politics of Science Studies. pp. 55-76.
    It is very well known that from the late-1960s onwards Feyerabend began to radically challenge some deeply-held ideas about the history and methodology of the sciences. It is equally well known that, from around the same period, he also began to radically challenge wider claims about the value and place of the sciences within modern societies, for instance by calling for the separation of science and the state and by questioning the idea that the sciences served to liberate and ameliorate (...)
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  35. Animals, Misanthropy, and Humanity.Ian James Kidd - 2020 - Journal of Animal Ethics 10 (1):66-72.
    David. E. Cooper’s claim in Animals and Misanthropy is that honest reflection on the ways human beings treat and compare with animals encourages a dark, misanthropic judgment on humankind. Treatment of animals manifests a range of vices and failings that are ubiquitous and entrenched in our practices, institutions, and forms of life, organized by Cooper into five clusters. Moreover, comparisons of humans and animals reveals both affinities and similarities, including a crucial difference that animals are capable of virtues while being (...)
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  36. The Ethics and Epistemology of Deepfakes.Taylor Matthews & Ian James Kidd - 2024 - In Carl Fox & Joe Saunders (eds.), Routledge Handbook of Philosophy and Media Ethics. Routledge.
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  37. Institutional Cynicism and Civic Virtue.Ian James Kidd - 2023 - In Quassim Cassam & Hana Samaržija (eds.), The Epistemology of Democracy. Routledge. pp. 152-169.
    Scholars are divided on the relationship between cynicism and political life. In this chapter, I describe and endorse what I call 'institutional cynicism' and suggest it can feature within kinds of virtuous civic stances in democratic societies. I accept that some forms of cynicism can be as destructive and as anti-democratic as critics insist. Institutional cynicism, of the sort I describe, can actually make us better citizens. It turns our attention towards sub-optimal aspects of the political institutions of democratic societies, (...)
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  38. Confucianism, Curiosity, and Moral Self-Cultivation.Ian James Kidd - 2018 - In Ilhan Inan, Lani Watson, Dennis Whitcomb & Safiye Yigit (eds.), The Moral Psychology of Curiosity. Rowman & Littlefield International. pp. 97-116.
    I propose that Confucianism incorporates a latent commitment to the closely related epistemic virtues of curiosity and inquisitiveness. Confucian praise of certain people, practices, and dispositions is only fully intelligible if these are seen as exercises and expressions of epistemic virtues, of which curiosity and inquisitiveness are the obvious candidates. My strategy is to take two core components of Confucian ethical and educational practice and argue that each presupposes a specific virtue. To have and to express a ‘love of learning’ (...)
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  39. Feyerabend on pluralism, contingency, and humility.Ian James Kidd - forthcoming - Filozoficzne Aspekty Genezy 20 (2):1-22.
    Throughout the writings of Paul Feyerabend, there are constant references to the historical contingency of the scientific enterprise, often accompanied by philosophical claims about the significance of that contingency. This paper presents those contingentist claims, situates them in the context of more recent work on the contingency of science, and offers an interpretation of their significance. I suggest that Feyerabend’s sense of contingency was connected to his defences of pluralism, and also to the ‘conquest of abundance’ narrative developed in the (...)
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  40. Spiritual exemplars.Ian James Kidd - 2018 - International Journal of Philosophy and Theology 79 (4):410-424.
    This paper proposes that spiritual persons are an excellent focus for the study of 'living religion' and offers a methodology for doing so. By ‘spiritual persons’, I have in mind both exemplary figures – like Jesus or the Buddha – and the multitude of ‘ordinary’ spiritual persons whose lives are led in aspiration to the spiritual goods the exemplars manifest (enlightenment, say, or holiness). I start with Linda Zagzebski's recent argument that moral persuasion primarily occurs through encounters with exemplars of (...)
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  41. Receptivity to Mystery: Cultivation, Loss, and Scientism.Ian James Kidd - 2012 - European Journal for Philosophy of Religion 4 (3):51-68.
    The cultivation of receptivity to the mystery of reality is a central feature of many religious and philosophical traditions, both Western and Asian. This paper considers two contemporary accounts of receptivity to mystery – those of David E. Cooper and John Cottingham – and considers them in light of the problem of loss of receptivity. I argue that a person may lose their receptivity to mystery by embracing what I call a scientistic stance, and the paper concludes by offering two (...)
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  42.  34
    Epistemic Corruption and Non-Ideal Epistemology.Ian James Kidd - forthcoming - International Journal of Philosophical Studies:1-7.
    I discuss the relationship of epistemic corruption to non-ideal epistemology. A symposium on Robin McKenna's book "Non-Ideal Epistemology".
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  43. Humankind, Human Nature, and Misanthropy.Ian James Kidd - 2020 - Metascience 29 (3):505-508.
    An essay review of Rutger Bregman's "Humankind: A Hopeful History" (2020).
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  44. Private Schools and Queue‐jumping: A reply to White.Mark Jago & Ian James Kidd - 2020 - Journal of Philosophy of Education 54 (5):1201-1205.
    John White (2016) defends the UK private school system from the accusation that it allows an unfair form of ‘queue jumping’ in university admissions. He offers two responses to this accusation, one based on considerations of harm, and one based on meritocratic distribution of university places. We will argue that neither response succeeds: the queue-jumping argument remains a powerful case against the private school system in the UK. We begin by briefly outlining the queue-jumping argument (§1), before evaluating White’s no-harm (...)
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  45. Humility, Contingency, and Pluralism in the Sciences.Ian James Kidd - 2020 - In Mark Alfano, Michael Patrick Lynch & Alessandra Tanesini (eds.), The Routledge Handbook of the Philosophy of Humility. New York, NY: Routledge. pp. 346-358.
    A chapter exploring the relations between humility and the sciences.
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  46. Epistemic Vices and Feminist Philosophies of Science.Ian James Kidd - 2020 - In Kristen Intemann & Sharon Crasnow (eds.), The Routledge Handbook of Feminist Philosophy of Science. New York, NY: Routledge. pp. 157-169.
    I survey some points of contact between contemporary vice epistemology and feminist philosophy of science.
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  47. (1 other version)Trade-offs, Backfires and Curriculum Diversification.Ian James Kidd - 2020 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 7 (2):179-193.
    This paper presents two challenges faced by many initiatives that try to diversify undergraduate philosophy curricula, both intellectually and demographically. Trade-offs involve making difficult decisions to prioritise some values over others (like gender diversity over cultural diversity). Backfires involve unintended consequences contrary to the aims and values of diversity initiatives, including ones that compromise more general philosophical values. I discuss two specific backfire risks, involving the critical and political dimensions of teaching philosophy. Some general practical advice is offered along the (...)
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  48. Is Naturalism Bleak? A Reply to Holland and Cottingham.Ian James Kidd - 2013 - Environmental Values 22 (6):689-702.
    Although Cottingham and Holland make a persuasive case for the claim that it is difficult to situate a meaningful life within a Darwinian naturalistic cosmology, this paper argues that their case should be modified in response to the apparent fact that certain persons seem genuinely not to experience the ‘bleakness’ that they describe. Although certain of these cases will reflect an incomplete appreciation of the existential implications of Darwinian naturalism, at least some of those cases may be genuine. The resulting (...)
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  49. Should Buddhists be Social Activists?Ian Kidd - 2022 - Www.Daily-Philosophy.Com.
    This is a three-part popular philosophy article for the Daily Philosophy website. -/- I challenge the 'engaged Buddhist' conviction that social and political activism is consistent with Buddhist teachings. -/- I focus on the Buddha's teachings on compassion and the 'overcoming of suffering' (part one), the kinds of attitudes and actions he endorsed and condemned (part two), and the essentially quietist character of his moral vision (part three). -/- A theme of the discussion is the neglect or dismissal, by modern (...)
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  50. Varieties of Philosophical Humanism and Conceptions of Science.Ian James Kidd - forthcoming - In Anjan Chakravartty (ed.), Science and Humanism.
    This chapter describes some of the varieties of philosophical humanism and different conceptions of, and attitudes towards, the natural sciences. I focus on three kinds of humanism evident in 20th century European philosophy – humanism as essentialism, humanism as rational subjectivity, and existential humanism. Some are strongly allied to the sciences, others are antipathetic to them, while others offer subtler positions. By emphasising this diversity, I want to oppose claims about the inevitability of an 'alliance' of science to humanism, and (...)
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