An investigation into the nature, history, prominence and management of risk on both a personal and professional level. To answer the question of whether humans or computers are more effective risk managers.
Author: Glen
For my project I’m going to be exploring the concept of taxation with reference to the philosophies of John Rawls and Robert Nozick.
– I’ll analyse Rawls and Nozick’s conceptions of justice and how these apply within a state.
– I’ll apply Rawl’s principles of justice to the current tax system to argue that reform is necessary.
– Further I will attempt to dismantle Nozick’s conception of justice and taxation to show it does not go far enough.
– I’ll consider the specific reforms to income and inheritance tax that can be made to move the UK closer to a Rawlsian just state.
– The current taxation system in the UK will be central to my argument, but reference will be made to the tax system post WW2.
Over the course of my project I will be answering one of the most relevant and controversial questions of the 21st century. This question is a personal one as I hope to follow a career in the direction of environmental business and sustainability.
The aim is if ethics in our lives have positive or negative consequences. I will be discussing the environmental work of modern ethical philosophers such as Peter Singer and Thom Brooks whose work starts to lay out if there is a way of stopping environmental change if ethics are used in our lives.
I will be using Singer’s utilitarian approach and Brook’s political philosophy to truly discover the ways in which we can or if we can prevent worsening the environmental change problem.
I have chosen these particular philosophers as they single out the facts and problems with environmental change in both an ethical and moral perspective. They equally have two individual philosophies and ethical solutions which gives the project two very different sides to contrast.
Singer’s utilitarian and consequentialist theories and workings plays a valuable part in linking Bentham and Mill’s older utilitarian works. Brook’s political and activist philosophy gives the statistical analysis of the damage of environmental change and this aids in his conclusion, that basing ethics in our lives will slow the damage that environmental change has on the planet.
I have chosen an interpretive approach to my methodology with the analysis of both Singer’s ‘Practical Ethics’ and Brook’s ‘Climate Change Ethics for an Endangered World’. These books have a number of comparisons with other philosophers and their theories which gives many different angles to display support for my view that ethics in our lives has a positive effect on environmental change.
These ethical solutions and theories I have applied to what I believe are the core ethical dilemmas which environmental change either negatively affects or that contribute to these negative effects. The areas I have chosen are the effects on the animal species and the plant species, and also the affects that businesses and governments have on contributing to environmental change in the past and present.
The aim of this project is to look at consumerism, specifically consumer behaviour during the coronavirus pandemic and how it has evolved. The project will also explore how big tech companies such as Microsoft and Google are planning on using this for their own profit and power gain, whilst finally looking at some of the social and critical philosophy of Theodor Adorno and Max Horkheimer to highlight how this might be problematic and the potential implications it holds for society as a whole.
• The objective of my project is to discuss how policing by consent operates in a democratic society and the consequences to individuals and societies when the boundaries of policing by consent are transcended, particularly when it is believed that excessive and disproportionate force is used.
• The aim of my project is to describe the mechanisms by which policing by consent can be achieved, with the absence of transgression and force, and to also demonstrate the consequences for individuals and societies when this ethos is not embedded in policing practice.
• In order to do this, I am the applying the philosophical concepts of Bourdieu’s study of ‘symbolic power’, Hobbes ‘social contract theory’ and Bauman’s notion of ‘liquid modernity’. This is an important subject because the use of force by legitimate authority in a fair and proportionate manner to uphold laws continues to be relevant and a contentious issue in modern day society.
• Hobbes ‘social contract theory’ describes how we need laws to govern human behaviour and we need state force to ensure compliance with these laws. Hobbes believes man has a desire for security and order to ensure self-preservation with the end goal of avoiding misery and pain, therefore man enters into a social contract where individual rights and liberties are surrendered in exchange for security and peace. This can be applied to the concept of ‘policing by consent’ as it describes how individuals willingly engage in lawful behaviour in order to maintain security and order.
• Bourdieu’s notion of ‘symbolic power’ demonstrates that symbolism in the police is important in generating consent with symbols, such as uniforms, as they reinforce their position of authority in society. The symbolic power of the police evokes feelings of trust and the belief that they have just cause and legitimate authority for upholding the law. The symbolic power the police have can be utilised to generate consent from the public.
• At times the police have to reasonably use a legitimate amount of force to maintain order, however a consequence of this is the risk of the abuse of this force. Therefore, using Bauman’s notion of ‘liquid modernity’ it can be demonstrated that the police’s reputation is volatile, and the police are constantly on trial by the public. The transgression of boundaries of policing by consent can be extremely detrimental to public attitudes on the police.
Essentialism is a widely debated facet of philosophy, often focused on the role of women in society. However, not often is research concerned with the role of masculinity within essentialism. To see the effect of and on social influence I will be reflecting the concepts of masculinity and essentialism onto film. This is not previously reflected upon categories, and overall the way that feminism can reflect onto masculinity is something that can be helpful to both genders. I will approach this question through an analysis of the films Billy Elliot (2000) and Dead Poets Society (1989) as a microcosmic story of society’s values. These films will enable me to see complete storylines. Also, I will refer to The Wolf of Wall Street (2013) and Goldfinger (1964), and Skyfall (2012), from the Bond franchise as influential storylines for the viewer. It will be approached under the guise of three methodologies, analytic, interpretive, and historical. Between these, I will proficiently examine the argument of essentialism, the idea of masculinity in relation to this, and finally, the way film can illuminate the way we view masculinity. This will be with specific reference to Diana Fuss’ book Essentially Speaking (1989) to frame the essentialism argument; also using Andrea Waling’s discourse around ‘toxic’ and ‘healthy’ masculinities. The addition of Locke’s idea of ‘nominal’ versus ‘real’ essence and Luce Irigaray’s input on feminism of difference all integrate to form a coherent basis from which to analyse and interpret the selection of films and draw conclusions. The concluding finding is that film is an integral lens through which we can view society and the demonization of femininity that evolves from the negative masculinity we continue to idealise. This is important to explore as previously the literature has fallen short of showing the practical ends film can lead to, and the importance of delineating the way we view essence even if it is a foundational part of knowledge.
This project aims to establish if cryptocurrencies are liberating, offering more political freedom. It will also consider if they’re a positive development for society. To do this it will answer several questions. Firstly, it will define what cryptocurrencies are and introduce key examples. Then it will consider if cryptocurrencies can be understood as money. By presenting a genealogy of money and following how money has evolved it will demonstrate how our intuitive understanding of money is flawed. Money is a social institution, used to represent credit as Henry Macleod suggests. It will discuss the social ontology of money further, introducing the works of John Austin and John Searle. This will demonstrate that money isn’t something inherently valuable, rather it’s an object with an assigned function that society holds a set of beliefs about. Therefore, digital tokens or cryptocurrencies could function of money. However, they’re lacking the trust money requires to be credible. This project will then question why we don’t trust cryptocurrencies. It will consider why we trust the currencies we use today. Ultimately, governments establish this trust, and they are put in a position to do this via the social contract. Cryptocurrencies have no links to governments and therefore lack this. However, by discussing monetary policy this project will demonstrate how governments take their power and control further, manipulating our spending to reach their own targets. This project will question if this could be the reason why governments vilify cryptocurrencies, are they doing this to maintain their own power? This brings us to our last question; can cryptocurrencies liberate us from this control? It will consider the possibility of establishing a techno-Leviathan. Could placing an automated self-sustaining system as sovereign grant us more freedom. Ultimately, this project will conclude that this would be politically liberating. Cryptocurrencies remove third parties from monetary exchange, limiting their control and granting an individual more freedom.
Girls and Social Media
The Object of my project is how social media contributes towards and perpetuates the damaging social construct of femininity.
Control.
Control is the overarching force at play in this project. It refers both to capitalist and patriarchal control. Foucault explains how social media acts as a form of surveillance, policing and governing girls’ behaviour online and prohibiting their freedom.
Identity.
Identity is relevant to this project because of the identities girls form on social media. Girls internalise the sexually objectifying media content they consume on social media, which causes the development of a patriarchal construction of identity. Tiqqun is used to demonstrate how this prohibits girls from experiencing true value in a number of ways, such as the values of liberation, introspective intimacy and identity.
Due to the recent surge of both social media and overall decline of mental health this project title was chosen, and it seeks to discover a correlation between the two. Social medias rapid growth will be showcased to show its embryonic state, showing its lack of reliability. Once the link is discovered studies supporting the direct link will be showcased as well as Simon Sinek’s motivational talks about raising a generation on dopamine devices, which subsequently forms addiction and destruction of relationships. The ability to maintain healthy relationships is a key aspect in sustaining a good mental health. The philosophical investigation will then be carried out to come to the bottom of the issue, to uncover the deeper problems of SM in relation to the human psyche. Baudrillard’s concept of a ‘hyperreality’ (real without origin of reality) and Borgmann’s ‘virtual fog’ (seeping into human connection) will be explored. Borgmann, Baudrillard and Sinek harmoniously highlight that real life and real humans are complicated enough without adding this hyperreal virtual fog that further scrambles our brains- amplified into a kind of tortuous labyrinth which produces feelings of loneliness and deteriorates our mental states the more we attempt to make sense of it and the further we travel this untrodden idle path. Sartre ties it all together at the end with his ‘existence proceeds essence’, his fight for the potential of locating an authentic self. This potentiality is, arguably, being cut off by this hyperreal virtual fog. Inauthentic human existence produces melancholy. Reclaiming this, is possible as long as the prevalent overuse of social media is recognised as something inherently negative and reduced. Essentially this philosophical investigation concludes that the prevalent overuse of social media negatively impacts overall mental health.
We are, every one of us, mortal beings. Throughout the course of our lives we will deal with that knowledge and its consequences. We will suffer bereavement and loss. It is a universal condition, unavoidable and inevitable. Our mortality is what makes us human. We surround ourselves with habits and rituals to deal with that fact, and have since history began.
The modern funeral industry tries to hide that fact from us – we label funerals ‘celebrations of life’, insist that our loved one ‘passed on’, use deadly chemicals to preserve a body against signs of… well, death! The entire process seems stacked against allowing us any idea of what dying entails.
In this project I will use Martin Heidegger’s concept of the being-towards-death and Havi Carel’s ideas about ‘bodily doubt’ to explore how the crematorium as we know it today, of hidden steel ovens and pretty urns, contributes to the sanitisation of our understanding of death and mortality to the extent that we lose understanding of it, and fear it. In fearing it, we avoid it, and in avoiding it, we lose part of what it means to be authentically human.
This project explores the role offence plays in the creation of authentic and progressive discourses. It will be exploring this by looking at misogynistic rap lyrics, investigating the offence these lyrics cause. It will begin by discussing John Stuart Mill and Joel Feinberg in order to demonstrate how offensive rap lyrics offend rather than harm. Then it will discuss the work of Catherine Mackinnon, looking at how a minority of rap lyrics could be defined as pornography and therefore harmful. However, it will then demonstrate how misogynistic rap lyrics should be understood as responding to the world building of pornography. This project will then discuss how rap music also has the potential to challenge the belief system created by pornography. Through discussing Martin Heidegger, we see how misogynistic rap lyrics defy our everyday idle talk, creating a new authentic discourse. This discourse is created through the shock caused by offensive lyrics. We will see how shock has a liberating potential, as demonstrated by Walter Benjamin. Ultimately this project will investigate how rap’s offensive misogynistic lyrics shock us, forcing us to engage with them. This creates a new authentic discourse that allows the rise of progressive voices.
This project aims to explore the nature of offensive humour, using readings of W.E.B Du Bois’ theory of ‘double consciousness’ (a duel perspective originally felt by black Americans) as well as the three laughter theories (as told by Hobbes, Kant and Freud) as a framework for presenting the main arguments regarding taboo topics within the comedic realm, these being 1.) in support of censorship within humour, with the exception of oppositional satire from the oppressed, and 2.) in support of a freedom within laughter and comedy, as per their supposed nature. I aim to ultimately offer a new perspective regarding this argument, expanding on ideas seen within my chosen concepts.
OBJECT: Offensive Humour and laughter as a response, and how this may link to censorship/freedom of speech
TERRITORY: Ethics. (Analysing whether offensive humour is ‘right’ to use)
CONCEPTS: Interpretations of DuBoisian ‘Double Consciousness’, laughter theories (as stated by Hobbes, Kant, Freud)
An evaluation on women’s position in the transition to capitalism, the function of capitalism, and 21st century capitalism through the works of key Italian Marxist Feminist thinkers. This project will analyse how Italian feminists have critiqued and developed Marx to develop a new theory on capitalism which focuses specifically on women’s exploitation. Analysis of Italian Marxist feminist theory will demonstrate how and why they understand capitalism to inherently entail women’s exploitation.
The coronavirus pandemic in 2020 has affected thousands of lives in England and South Korea. The management of the virus has been difficult, in terms of creating regulations that the common people would be willing to follow.
The responses in both countries, however, were significantly different. It can be considered that due to the contrasting cultures and identities, the responses from the people and the management from the governments were influenced by such background frameworks that are the foundations of the priorities.
This suggests that in an individualistic or idiocentric country, the government will prioritise people’s liberty and the economy, thus placing more importance on individual lives rather than the collective, alluding to less consideration of those extremely vulnerable. In comparison to a collectivist or allocentric country, the government will prioritise everyone’s safety, and the people will respond with discipline, thoughtfulness and accepting of regulations, that could be deemed invasive, for the sake of defeating the virus and lowering mortality rates. By considering the cultural shaping of identities, the value of liberty is displayed, in which individualistic countries lean towards individual freedom than the collective safety.
This project explored the philosophies of Charles Taylor, Anthony Giddens and Zygmunt Bauman.
Other thoughts include the discussion of the East Asian Tradition, Confucius Ethics, with the sociological research of Geert Hofstede. The political and philosophical view of Robert Nozick will be utilised to understand the value of liberty.
Is the threat or use of nuclear weapons in any circumstance ethical? Examining the ethical and moral implications surrounding nuclear weaponry.
My intentions within this project are to explore the ethical implications of both nuclear weapon use and nuclear deterrence policy. Through the course of this essay, I examine the scientific explanations of how and why the atomic bombs, both first generation and modern, are so powerful and can cause such devastation. Further on, I examine the philosophical concepts of the Just War doctrine, the concept of “dirty hands” and also the political theories of Machiavelli, applying all three to the concept of nuclear weapons. I also make reference to the success of anti-war movements in the non-proliferation movement, and the impact that various groups had in the dismantlement of vast quantities of nuclear weaponry, and the signing of several treaties.
The continued belief in the reality of ghosts despite their unscientific nature can be reasoned down to a person’s social class.
Using Foucault’s philosophy we can use types knowledges to see the power structures within society and how they control us. Those who are unhappy within society such as the working classes are in position to critique society and thus see these structures.
By believing in the paranormal, one is making a choice to accept a knowledge outside of the ones deemed acceptable by society and thus unmasking the structure of what is and is not acceptable.
For decades, the correlation between the continuing rise in mental health cases and late-stage capitalism has been theorised by philosophers, sociologists, and psychologists. However, the problem still remains, and we are yet to find an adequate solution.
Individuals continue to be exploited by pharmaceutical companies more and more each year, as the rates in mental illnesses increase and in turn, so does the income of pharmaceutical companies who provide anti-psychotics.
This is where the Eastern practice of mindfulness seems like a viable alternative. Can mindfulness bridge help individuals that are suffering with their mental health, by eliminating this problem of contributing the exploitation of capitalist pharmaceutical companies?
This project will examine the territory of social credit system and its philosophical implications. The main aim of this project is to look at influence of Philosophy of Confucianism had on the creation of the social credit system. China promoted the social credit system by usage of Confucianism notion of the virtue ‘trustworthiness’. However, this project aims to show that the social credit system only uses one aspect of the philosophy Confucianism while leaving out a core notion of ‘self-cultivation’. The comparison of between the social credit systema and Confucianism will show the implication such system on moral agents. this will show how the social credit system leave out the internal dimension of individual life how it and only focuses on the external dimensions. Thereafter, Foucault concept if disciplinary power will be used illustrate how the social credit system is perfect example of presence of disciplinary power in modern times. This project will show how the social credit system is an artificial model of the Jeremy Bentham’s’ Panopticon prison.
The so-called ‘cathartic’ elements of art, especially music, have fascinated me in some way for a long time. The strong emotions that can be aroused in the presence of an artwork, or while one is listening to certain music, are very often difficult to comprehend and put into words – such feelings can be said to ‘elude common vocabulary’ (Gabrielsson, 2010, p. 548). Especially since by nature our individual experiences are so subjective, the cathartic or therapeutic nature of art can also be very difficult to make sense of and thus communicate to others, perhaps even yourself. However, there have been and continue to be more sociological and medical articles being published investigating the idea of art therapy, which seem to be gaining traction as sound cases arguing in favour of art therapy. In light of all of this, what this article aims to accomplish is split up into two parts: firstly, I will provide a thorough philosophical foundation for understanding the very idea of artistic catharsis, which will entail a deep and critical exploration into Aristotle’s concept of catharsis and the debates surrounding it; and secondly, once this has been done to a satisfactory level, I aim to transition into a more social and psychological approach by considering the current ways in which art therapy and catharsis are viewed today. This latter half will pay specific attention to the effects of music on various individuals and groups, taking into account the different factors at play that may impact how those individuals or groups experience music, and even several other art forms.
This project is a philosophical analysis of the existence of billionaires in today’s economic climate. In today’s society, there is an ever-increasing number of billionaires. Meanwhile, there is also a large number of people living in poverty. Many of the wealthiest people today, such as Warren Buffett and Bill Gates are considered to be philanthropists due to their many charitable actions. Although it is undeniable that these actions are more significant than those of many other billionaires today, it still seems that this is simply not enough in today’s economic climate. This project will aim to understand if there is an alternative to the way society is structured. Firstly, we must consider whether the human desire to have an excessive amount of wealth is something that is fundamental to human nature, or whether we are conditioned by society to think this way. In order to do this, I will consider Thomas Hobbes’ account of man in the state of nature to understand how man is naturally greedy. I will also consider the Marxist critique of capitalism to understand how society conditions us to believe that we are in a state of scarcity and need to work for new symbols of exchange. After fulfilling this research, I will conclude that it is within our human nature to be greedy animals, wanting an abundance of goods, and the society we live in simply facilitates this need. It will then be important to consider how the goods within society could be distributed in order to account for this inherent greed. I will discuss the ideas of John Rawls and Robert Nozick on distributive justice. I will present the ideas of Rawls which seem to be commendable, however Nozick’s critique of Rawls will show that it would be impossible to remain in a state of equal distribution without sacrificing individual liberty – a higher order good. Overall, the project will highlight that wealth is a central element of society today, and the only way to account for the inequalities we see is to diminish liberty; a conflict which is unresolvable.