bluuebunny/crossref_metadata_2025_split huggingface dataset:
Conclusion to Part II
Authors: Balint Peter , Lenard Patti Tamara 
Published: March 2022

Abstract
This chapter concludes Part II of the book. It explains how neutrality is the friend, not enemy of disadvantaged minorities, and how neutrality, when properly realized, is critical of a status quo that privileges majority ways of life. This means that neutrality is the best way to achieve minority accommodation. But while multicultural minority rights and active indifference are both neutralizing of majority privilege, these two forms of neutrality are not equal. If the problem is majority privilege, the solution should be removing that privilege rather than adding new forms of privilege. This form of neutrality is both fair and accommodating of minority ways of life, and at least in multicultural contexts, can avoid the problems associated with minority rights and provide its own freedom-enhancing benefits.
Response to Lenard
Authors: Balint Peter , Lenard Patti Tamara 
Published: March 2022

Abstract
This chapter takes issue with Lenard’s defense of minority rights. Three issues are focused on. The first is her stretching of “political inclusion” to seemingly fit all cases, as well as the risks of relying too heavily upon it (it may actually push against minority accommodation instead of leading to it). The second is Lenard’s argument for a shared public culture to counteract the potential fragmenting that may occur because of multicultural accommodation. Not only that she takes this concern too seriously and seems to forget about the state, but there are nonidentity ways of achieving social cooperation. The third is the fact that many of Lenard’s examples seem to involve no minority rights at all, and so seem to actually support the argument for neutrality as the best way of gaining minority accommodation.
The Categorical Imperative
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter assesses the humanity formulation, highlighting the concepts of dignity, respect, and self-respect. Rational capacity is, for Kant, the source of a very crucial kind of value. That value is explained through two related claims that he makes about rational beings: 1) that we have dignity, rather than price, and 2) that we have absolute or unconditional value, rather than conditional value. Thus, the humanity formulation has two parts. It tells us never to treat humanity in ourselves or others as a mere means, and it also tells us always to treat humanity as an end in itself. The first part is a duty to avoid certain ways of treating people who have dignity, and the second part is a duty to promote the dignity of those same people. The first type is usually called a negative duty, not because it is bad, but because it tells us what not to do. It is also sometimes called a perfect duty.
The Categorical Imperative
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter addresses the kingdom of ends formulation, with a focus on moral community. There are several key points in Kant's ethics where he emphasizes the significance of the communities in which we live and the ways in which those communities shape our moral decisions and behavior. The kingdom of ends formulation of the categorical imperative is one of these places. To see yourself as a member of the kingdom of ends is to see yourself as one among many rational beings, each with the capacity for autonomy and each deserving of respect. In the universal law formulation, Kant argues that we must think about our actions from a perspective that incorporates the perspectives of other rational agents. The kingdom of ends formulation formalizes this. It instructs us to imagine ourselves as making laws for members of a community of rational agents, including ourselves. In less legalistic language, it instructs us to develop principles that could be endorsed from a particular standpoint, one that is communal in its form.
Arrogance
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter reviews arrogance, explaining why it is also a failure of Kantian self-respect insofar as it involves making mistakes about a person's value relative to others. Kantian arrogance comes in when a person demands more recognition respect than other people on whatever basis. Recognition respect is what we warrant simply in virtue of being rational beings. On Kant's view, if an arrogant person really understood the source of their own value, they would not insist on special treatment. The special treatment would be unnecessary to mark their status as a valuable individual. It is only because they are confused about the basis on which people deserve respect that they fail to realize this. In this regard, the arrogant person has a lot in common with the servile person. Both make mistakes about their own status in relationship to other people. Both locate their value in features of them that are not actually essential to their true moral status.
Mockery
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter evaluates the vice of mockery or taking pleasure in ridiculing others. Kant describes mockery as the propensity to laugh at people for their flaws, real or perceived. The flaws do not necessarily have to be moral ones. It is possible to mock people for their appearance, their accent, or their background. The key thing is that the feature of the person in virtue of which they are being mocked is being singled out for negative assessment. What makes it disrespectful is that the target of the mockery is being portrayed as inferior for some characteristic that has no bearing on their value as a person. Kant points out that the pleasure of mockery tends to involve malice, or the enjoyment of watching someone suffer.
Personal Development
Authors: Stohr Karen 
Published: March 2022

Abstract
Part Four sets out five central moral tasks for living a Kantian life. Chapter 20 takes up the Kantian imperfect duty to make something of ourselves, or to cultivate our natural capacities and talents. Chapter 21 considers the Kantian ideal of cheerful self-sufficiency in the face of deprivation and disappointment, highlighting Kant’s sympathy with Stoicism. Chapter 22 focuses on why Kant thinks that candor is overrated and why we should strive for reserve about our thoughts and our moral flaws. Chapter 23 takes up the Kantian imperfect duty to promote the happiness of others, or the duty of beneficence. It considers the extent to which we are required to help others, as well as the moral constraints on when and how we help. Chapter 24 explores what Kant calls the sacred duty of gratitude, explaining why it is so important and also why it is sometimes quite challenging.
Good Manners
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter reflects on Kant's view that we have a moral duty to cultivate good manners, on the grounds that they help us become more virtuous as individuals and improve our communities. Kant thinks that how we present ourselves in public makes a big difference to the overall social climate. This can work both ways, but presumably he wants us to develop social habits and manners that improve the moral environment in which we operate. That would seem to involve manners that reflect the respect and consideration that people actually deserve. We owe it to other individuals not to treat them rudely or perpetuate microaggressions against them. We also owe it to the moral community more generally to create an environment conducive to moral progress. This suggests that if good manners make our social world morally better, then we need to improve our social skills.
Dinner Parties without Drama
Authors: Stohr Karen 
Published: March 2022

Abstract
This chapter reviews Kant's carefully considered views about the best way to conduct a dinner party and why he thinks that a well-planned dinner party has moral benefits for the people who participate in it. For Kant, dinner parties have two moral aims. The first is the aim of cultivating our understanding, which is part of our duty of self-improvement. The conversation at a good dinner party will expand our horizons and make us feel as though we have learned something new, or at least thought about something differently. It keeps our brains active and livens up our thinking. The second is the aim of cultivating fellow-feeling among other members of our community. At a good dinner party, we will make new friends and deepen the relationships we already have with people. We will leave feeling good about other people and maybe even more hopeful about the world.
Staying Hopeful
Authors: Stohr Karen 
Published: March 2022

Abstract
Part Six emphasizes how a person striving to live a Kantian life would try to think about the future. Chapter 29 focuses on Kant’s account of hope and explores its relationship to living a good life. The chapter takes up the Kantian case for the rationality of hope in the possibility of moral progress, both for individuals and for communities. It considers the importance of hope and optimism in a world beset by seemingly insurmountable problems, as well as the moral risks of despair and cynicism. Chapter 30 serves as a conclusion to the book with some general remarks about the value of a Kantian way of life and the freedom it represents.
Taking Your Data with You
Authors: Yeong Zee Kin , Hardoon David Roi 
Published: March 2022

Abstract
Chapter 6, “Taking Your Data with You: Singapore’s Approach to Data Portability,” authored by Zee Kin Yeong, Deputy Commissioner of Singapore’s Personal Data Protection Commission, and David Roi Hardoon, Senior Advisor of the Union Bank of the Philippines, provides an overview of Singapore’s recently announced regulatory regime on data portability. Many authorities view open banking as a means to increase competition among and with banks and to decrease stickiness of bank deposits. However, bank deposits will remain sticky if customers cannot easily port their personal account information to other sectors beyond financial institutions. Yeong and Hardoon expound on the challenges and opportunities offered by data portability and offer lessons learned to date.
United Kingdom: The Butterfly Effect
Authors: Littlejohn Gavin , Boskovich Ghela , Prior Richard 
Published: March 2022

Abstract
In Chapter 9, “United Kingdom: The Butterfly Effect,” Gavin Littlejohn, Ghela Boskovich, and Richard Prior of the Financial Data and Technology Association chart the origins of the United Kingdom’s Open Banking regime beginning with the European Union’s plans to revise its Payment Services Directive almost a decade ago. The United Kingdom’s Competition and Markets Authority seized the opportunity to enhance the EU approach, and the UK approach has since served as an example for a number of other countries. The authors tell a detailed story of the UK Open Banking journey, including the establishment of the Open Banking Implementation Entity, which is responsible for coordinating the delivery of Open Banking in the UK market. The United Kingdom developed its own standards-based approach, rather than follow the European Union’s specification-oriented approach. The authors describe these divergent paths and detail how the market has been developing since the United Kingdom’s implementation, sharing lessons learned and examining expected future trends.
Harmony through Diversity in the Huainanzi
Authors: Perkins Franklin 
Published: March 2022

Abstract
Like many early Chinese philosophies, the Huainanzi takes harmony as a central value, but it is distinctive in using harmony to argue for decentralization, local autonomy, and the diversification of practices, rituals, and philosophies. This political and ethical vision is grounded in a metaphysics that posits harmonization and diversification as fundamental characteristics of being. While harmony in the Huainanzi is an ontological and political value, the ability to bring about harmony involves two kinds of virtue. The first is unbiased attentiveness to the uniqueness of any given situation. The second is a willingness to trust others to know what is best for themselves, to not insist on our way as the correct way for everyone, and to tolerate differences in customs and practices. This chapter explains the Huainanzi’s philosophy of diversity and harmony.
Harmony as a Collective Virtue in Ashokan Inscriptions
Authors: Bhargava Rajeev 
Published: March 2022

Abstract
Scholars working on the Indian emperor-thinker, Ashoka have recently suggested that Dhamma be conceived as civic religion, more to do with the cultivation of virtues and character than with obedience to law. This paper continues this line of thinking. Central to the Ashokan civic ethic are key virtues: qualities, dispositions, or excellences that lead humans to lead a good, fulfilling life. Yet, these virtues, this paper argues, must not be viewed as states of being or actions that embody qualities of individuals conceived separately from one another. Dhamma also involves qualities that individuals acquire as group members: virtues like restraint on speech and open-mindedness, and still others which develop when they interact as group members. These latter qualities, such as the virtues of concordance or harmony, are collective in that they are jointly produced and collectively experienced by every participating member of the community.
Harmony as Virtue in Judaism
Authors: Niehoff Maren R. 
Published: March 2022

Abstract
This paper introduces a Jewish perspective on harmony, represented here by Philo of Alexandria (1st century ce), who is known for his creative use of the Biblical heritage and Greek philosophy. The article traces his changing notions of harmony, from his early career, when he was concerned with music and the individual soul, to his mature years, when he thought about the relationship between thoughts and deeds as well as between philosophical principles and Jewish law.
Freedom and Harmony
Authors: Pettit Philip 
Published: March 2022

Abstract
It is tempting to think that the ideals of freedom and harmony—the ideals of a free society on the one side, a harmonious society on the other—are in conflict. But the appearance of conflict disappears once they are each properly understood. People live in freedom only if they securely avoid interference; people live in harmony only if they securely avoid having to live in resentment at the power of others. And the security implied in each ideal requires broadly the same institutions and practices; their demands are more or less convergent.
Some History and a Personal Journey
Authors: Berger Joseph 
Published: March 2022

Abstract
In this chapter, the author describes how his intellectual history, as one of the founders of the expectation states program, led to the formalization of a theory within the program. The discussion includes the author’s Marxist background, the influence of Sorokin on his thinking, and his choice of work in the field of sociology as a calling. The author describes his early research, covering his thesis, the standardized experimental situation, and the power and prestige theory. Finally, the author discusses the formalization of the status characteristics theory, specifically, the nature of its assumptions, and puts forth the following questions that remain: Are there different types of theoretical research programs? If so, how do they grow, also how do they decline and disappear?
Expectation States Theories and Organizations
Authors: Bianchi Alison J. 
Published: March 2022

Abstract
The group-level status dynamics described by expectation states theories happen within organizational environs. And yet, with a few important exceptions, expectation states theorists do not consider organizational-level phenomena when conceptualizing and operationalizing status processes. To encourage new research that includes organizational forces, this chapter presents an integration of one research orientation from organization studies, the new institutional logics perspective, with the expectation states research agenda. The author begins by demonstrating how the concepts of status beliefs and institutional logics have intersecting properties that allow researchers from both fields to incorporate their studies into each other’s theoretical frameworks. The institutional logics perspective is then used to reinterpret past studies of expectation states theories as also contributing to this research agenda from the organizations discipline. Finally, the author imparts new theoretical devices and recent methodological innovations that will help scholars incorporate the new institutional logics perspective into expectation states research.
Introduction: Morality
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Darwin’s understanding of evolution by natural selection changes our view of nature and our place in it. It allows us for the first time to see clearly who we are and why. In particular, Darwinian evolution explains why we are moral creatures. Arising through gene-culture co-evolution, the moral mind is anchored in moral capacities for emotion, norms, and reasoning that together make possible successful interdependent living. In modern humans, the pluralistic moral mind is shaped by social institutions like family, politics, and religion. This account is distinct from “just-so stories” that lack adequate empirical evidence and from Social Darwinism that mistakenly deduces moral truths from descriptions of evolutionary processes. But evolution can inform a theory of rational moral progress and resistance to moral regress. Empirically demonstrated feedback loops among the moral mind, complex social structure, and knowledge gained in interactive reasoning advance moral inclusivity and equality.
Emotions
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 2 describes the human evolution of the collaborative moral emotions of trust and respect and the reactive moral emotions of guilt and resentment, among other emotions, that together facilitate forms of cooperation that were not possible earlier. Prisoner’s dilemmas, in particular, cannot be resolved without the trust and respect, reinforced by reactive emotions and the deep empathy that is embodied in those emotions. Empirical studies of chimpanzees and young human children show these emotions are innate but also flexible. Though degrees of moral exclusivity between groups and gender inequality were likely present throughout human evolution, the emotions driving them were, nevertheless, adaptively plastic, depending on the physical/social environment. The expressive nature of emotions was an adaptation for learning how to coordinate moral responses in light of the motivations of others.
Norms
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 3 is about how norms evolved through gene-culture co-evolution leading up to the speciation of Sapiens. Cultural evolution is a form of natural selection relying on variation, inheritance, and differential fitness. What is differentially inherited is not genes but information transmitted horizontally within the same generation, and also vertically from parents to children, through mechanisms of social learning, such as imitation. The spread of information, such as how to make fire, effected biological changes, such as in the human digestive system, and an autocatalytic process that enhanced both norm culture and human genetic capacities for culture. Though moral norms are more flexible, more precise, and less variable than moral emotions, to be effective there must be reliable punishment of violators. The latter evolved through cultural group selection and resulted in a bio-cultural norm psychology, as reflected in studies of early child behavior and adult choices in the ultimatum game.
Pluralism
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 4 describes the early evolution of moral pluralism among humans in which emotions and norms tend to reinforce each other and neither one functions entirely independently of the other. Their interdependence runs contrary to dominant views in the history of moral philosophy. The five core clusters of moral norms are: harm, kinship, reciprocity, autonomy, and fairness. Norms of purity and authority evolved much later. No core norm is more basic than the others, though some are emphasized more than others in some cultures. The five core moral norm clusters, though not innate, are universal. They are distinct from conventional norms since they are motivated by moral emotions, take priority in cases of conflict, and are treated as objective. Since moral intuitions are joint products of moral emotions and moral norms, the familiar opposition between reason and emotion is a false dichotomy; moreover, contrary to a common view, moral intuitions are not inflexible.
Reasoning
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 5 describes how knowledge evolved through socially interactive reasoning that would not have been possible without morality. To overcome confirmation bias and other impediments to knowledge, it is necessary to reason with those with different perspectives who do not share the same biases. Such social reasoning must be guided by mutual respect and trust as well as honesty and fairness if it is to achieve mutual knowledge. Moral reasoning is shown to be no exception. It must appeal to facts already known to apply moral norms. On the other hand, while appeal to moral norms can be self-serving, moral consistency reasoning provides a significant constraint. It proceeds by comparing examples that are not different in relevant respects where the application of the norms is inconsistent. Consistency reasoning can be used to criticize cases where individuals are excluded from moral consideration when they are not relevantly different.
Tribes
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 6 describes the cultural evolution of behavioral modernity that began about 100,000 years ago with hunter-gatherer bands gradually expanding into tribes. Tribes made possible the social institutions and institutional morality described in Chapter 7. Given moral exclusivity among bands, it is puzzling what would have allowed the bands to expand into tribes. A plausible hypothesis is religious morality. That would have provided a suitable social identity and sense of security permitting inclusivity. Social adaptations, such as religion, social division of labor, apprenticed learning, when combined with new cognitive adaptations, such as more complex language and moral consistency reasoning, created a positive feedback loop between the cognitive and the social, resulting in autocatalytic cultural evolution. A key rival explanation of behavioral modernity posits a neural mutation that allows symbolic thought. However, this narrative rests on a false conception of human intelligence and contradicts the available archaeological and genetic evidence.
Institutions
Authors: Kumar Victor , Campbell Richmond 
Published: March 2022

Abstract
Chapter 7 describes the evolution of institutional morality within family, religion, military, economic, and political institutions. Moral norms of authority evolved within these institutions and were key to the social division of labor that can benefit everyone but often resulted in personal privilege. Norms of purity arose from the need to fight disease but often became in religious and other institutions a means for men to control women. Religious institutions function to reinforce moral norms and create a sense of community but also exclude others from moral consideration. The core moral norms, including those of autonomy, play a role in the functioning of military, economic, and political institutions because individuals at any given level of the hierarchy must rely on each other for the division of labor to function well. These same institutions drive moral diversity across cultures, for example, in individual freedom and respect for honor.