Why might many or most people outside of academic philosophy be so disinclined to listen to, or take interest in, philosophical thinking or conversation (even when it is communicated enthusiastically or passionately)? It seems to me, from personal experience, that philosophical thinking or communication is overlooked and ignored in everyday conversations outside of academia, and more specifically, outside the philosophy departments. A recent situation I found myself in sparked this curiosity, the people I was in conversation with seemed to be making somewhat of a concerted effort to avoid philosophical thinking entirely and instead would share the specifics of personal events and intermittently provide (what was to me) banal opinions.
When asked to choose between two competing theories, A and B, each of which fits the facts, people will sometimes resort to asking questions like, "Which theory is the more probable?" or "Which theory is simpler?" or even "Which theory involves the least upset to all my other beliefs?" Well, what about, "Which is the less weird theory?" Could weirdness (that is, something like distance from everyday experience) count as a good criterion on which to endorse one theory over another? Einstein seems to be appealing to some idea like this in the comment that God doesn't play dice. And would it be fair to say that many philosophers appeal to something like this when they reject panpsychism?
According to Kant, prostitution is morally wrong. The second formulation of the categorical imperative states that one should never use themselves, or another as a mere means.
1. I can see how prostitution would fail to respect self, as it is using one's body as a "mere means" to earn money. But how is that different from a farmer, who use his body to work in the fields to harvest crops for food and money?
2. Prostitution also fails to respect another, by using the person to satisfy his sexual urges. However, by paying the prostitute, isn't it also respecting her by recognizing her dignity and worth and paying her for her "work"?
On the basis of these 2 points, can you please explain why prostitution is morally wrong?
What is the panel's response to the philosophic community's ad hominem attacks on Rebecca Tuvel and her article in Hypatia? There was no engagement of her ideas at all, and the editors of Hypatia were forced to remove her article and publish an apology, merely because Ms Tuvel asked uncomfortable questions.
Many people think of corporations as essentially amoral. By its very nature, they say, a corporation only seeks to deliver value to its shareholders. It's a category mistake to criticize corporations for acting immorally, since this misunderstands their purpose. To the extent that we are concerned to ensure that corporations act morally, that is the purview of lawmakers and regulators, not the corporations themselves. As long as corporations act legally, they are beyond reproach.
I was wondering if the panel had any remarks about this. It strikes me as a perverse conflation of what corporations tend to do, or what they have incentive to do, and what they ought to do. I see no reason not to view corporations as moral actors in more or less the same way as ordinary people.