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Chapter 6 examines what makes discrimination and microaggressions (as a form of discrimination) wrongful. Discrimination involves differential treatment where some people are treated in different, unequal, and worse ways compared to others, and where that differential treatment is based on possessing a socially undesirable trait that marks a person as bad and inferior. Discrimination is wrongful because it harms people in a variety of ways, impacting their circumstances, resources and opportunities, options, agency, autonomy, and well-being. It causes material disadvantage and distributive injustice that denies people access to resources and opportunities and prevents them from having the basic goods necessary to participation in society. It also demeans people and leads to unfair subordination, loss of deliberative freedom, and decreased autonomy. This chapter reviews the philosophical literature on discrimination to provide a pluralistic account of the many harms discrimination and microaggressions cause to people with mental illness, which altogether make discrimination wrongful.
Chapter 2 assesses what stereotypes are and explains what makes them both wrongful and harmful. The chapter begins by defining stereotypes, explaining their relationship to prejudice and implicit bias, and showing how they are maintained due to cognitive biases. I examine factors that go into making the judgments involved with stereotyping. Then I analyze what makes stereotypes wrongful, including their rigidity, their falsity, and the way they overgeneralize about a person’s experience so as to erase its nuance and complexity. I look at descriptive and normative components of stereotypes and show that negative stereotypes always make a normative judgment about the badness and inferiority of a person who fits the stereotype.
The field of drug studies is increasingly challenged by the rapid digitalisation of drug markets, raising the importance of reconsidering how drug laws and policies respond to the role of technologies in the drug trade, and their social impact. This chapter considers the famous case of Maximilian Schmidt, who was accused of setting up Germany’s largest digital drug shop under the alias Shiny Flakes and became the subject of media stories and Netflix TV productions. The case offers an opportunity to explore how the move to digitally mediated drug supply has altered the ways in which phenomena such as the ‘dealer’ and ‘dealing’ are constituted in socio-technical and legal contexts.1 Research shows that digital drug markets pose serious challenges to jurisdictional and regulatory frameworks and governments require costly and laborious police operations to adapt to the rapid development of these markets (EU Drugs Strategy 2021–2025, 2021; UNODC, 2022). Following the transition of drug markets and traditional dealer activities to digitally mediated formats, it has become important to consider how drug dealers and dealing are constituted and handled in law, and whether the technological means of dealing are reshaping how questions of responsibility, ‘harm’ and entrepreneurship are being understood.
In a generic sense, to discriminate is to differentiate. Generic discrimination is not wrongful. But many instances of a more specific form of discrimination – differentiating between people because they are members of different socially salient groups (henceforth: group discrimination) – are wrongful. This means that people subjected to group discrimination are often wronged, and this bears importantly on whether such acts are morally impermissible. The three main accounts of what makes group discrimination wrongful appeal to considerations of harm, disrespect, and social relations of inequality, respectively. While each of them can explain the wrongfulness of some paradigmatic instances of wrongful direct discrimination, they explain the wrongfulness of a set of three important non-paradigmatic forms of discrimination – indirect discrimination, implicit bias, and algorithmic discrimination – less well. Overall, the prospects of a monistic account of the wrongfulness of discrimination are bleak.
Equality law has developed into a mature and sophisticated field of law across jurisdictions. At the same time, inequality too has bourgeoned. This Article explores this paradox. It argues that the widening gulf between equality law and persisting inequalities can be addressed through a ‘structural turn’ in equality law. The structural turn is imagined in contrast with the liberal view which sees the harm of inequality/discrimination as something inflicted by and against individuals or collectivities through specific acts or omissions. The structural view places individual victims and perpetrators within the broader dimensions of the social, economic, legal, political, psychic and cultural contexts in which they exist and the power relations within them. The way these dimensions interact with each other and against the relationships of power within them, reveals how structural harm is occasioned. This Article argues that structural harm need not only be treated as a product of structures, including a structure such as equality law, but as the target of equality law which is open to not only enacting structural harm but also structural change.
Philosophical accounts of discrimination distinguish the question of what discrimination is from the question of its wrongfulness. This article addresses these two questions in the context of anti-homeless hostile design of public spaces. Regarding the first question, all forms of anti-homeless hostile design amount to discrimination, with typical cases (for example, anti-homeless spikes or benches) being direct discrimination, but with some cases (for example, CCTV not intended to target the homeless) being indirect discrimination. Regarding the second question, it is argued that all major accounts of the wrongness of discrimination identify the usual, directly discriminatory hostile design as wrongful on account of its harmful or disrespectful character. Most accounts also consider the less common indirectly discriminatory hostile design to be possibly wrongful, especially given the severe disadvantages faced by the homeless in contemporary cities.
Often, accounts of epistemic injustice either conflate epistemic harming with epistemic wronging or assume epistemic injustice is grounded in instances of epistemic harm. Recently, Dunne and Kotsonis (2024) have argued that neither conflation nor grounding make sense; the two are separate phenomena and have attempted to show how the two relate to one another. I argue this approach is mistaken: rather than just distinguish epistemic harming and wronging, instead we should question the very existence of epistemic harm. First, I discuss the relationship between epistemic harm and epistemic wrong and briefly summarize the ways in which they come apart. While I argue that Dunne and Kotsonis’ arguments are unsuccessful, I offer a new argument to the same effect, showing that current accounts of epistemic harm are underinclusive with respect to epistemic wronging. Second, I show that, generally, wronging does not require harming. Finally, I give us reason to believe that indeed, epistemic harm doesn’t exist: I argue that the notion of intrinsically epistemic harm is suspect, and does not fit within extant theorization on harm more generally and that we, therefore, ought to abandon it entirely: like the general case, epistemic wrong can exist without epistemic harm. To modify a slogan proposed by Bradley, we should do away with epistemic harm.
The literature on persistent antidepressant withdrawal symptoms is sparse. This systematic review is the first to examine the prevalence, duration, severity, risk/protective factors and treatment strategies for post-acute withdrawal syndrome (PAWS) following the discontinuation of antidepressant medications.
Methods
We searched PubMed, Web of Science and PsycInfo, focusing on newer-generation antidepressants. The electronic database search was complemented with handsearching reference lists of pivotal studies. We included original studies in adults reporting on PAWS and providing data about epidemiology and clinical management of withdrawal symptoms persisting for at least 6 weeks.
Results
The literature search yielded 1286 results, with 26 records assessed for eligibility, and seven studies fulfilled our selection criteria. Prevalence data were sparse, with one small cohort study reporting a 15% prevalence rate for PAWS in patients with panic disorder and agoraphobia. The duration of PAWS varied considerably across studies, ranging from 1.5 to 166 months. Long-term paroxetine use emerged as a potential risk factor for the development of PAWS. There was no reliable evidence to support the effectiveness of various treatment strategies, including the reinstatement of antidepressant medication, the use of benzodiazepines and the provision of cognitive-behavioral therapy.
Conclusions
The current evidence on PAWS is sparse and predominantly of low certainty. The presence of withdrawal symptoms, lasting several months and possibly even years in some patients, underscores the need for further research with rigorous methodology. Large prospective cohort studies are needed to assess the epidemiology of PAWS, while randomized controlled trials are quired to test the efficacy of clinical interventions to treat PAWS.
This chapter studies how property rights are protected and recognized in common law. In doctrine, substantive rights are not recognized expressly but indirectly. Rights are recognized via doctrines that prohibit wrongs to rights. Common law protects rights in this manner for practical reasons. Courts are better equipped to enforce duties between rights-holders and aggressors than they are to work out the full scope of rights, and when the law prohibits wrongs to rights, it leaves to people the freedom to do whatever does not violate the prohibitions. To secure rights, however, legal duties and prohibitions are structured as seems likely to secure rights. This chapter illustrates nuisance and tort suits over train sparks. Both doctrines secure to owners and occupants rights to use land. The harm, interference, and unreasonability elements of nuisance are structured to secure use rights, and sparks doctrine rules out contributory negligence to secure the same use rights. This way of thinking about rights and wrongs goes against contemporary law and economic scholarship, and this chapter contrasts law and economic studies of rights with the approach developed in this chapter.
Eggleston claims that my account of harm suffers from more problems than his preferred account. I clarify my account, and explain how his account suffers from some of the supposed problems he charges my account with. Sinnott-Armstrong suggests that his contrastivist approach is preferable to my contextualism. I clarify the role of linguistic context, and suggest that our positions are quite close to each other. Mason worries that my scalar approach does not properly accommodate the notions of blame and moral responsibility. I maintain that such notions have only a derivative status, but are nonetheless important, and I suggest fruitful avenues for the scalar consequentialist to pursue. Kagan claims that the addition of a contextualist account of “right” renders my view not importantly different from maximizing or satisficing views. I explain why this is mistaken, and why neither maximizing nor satisficing versions of rightness can explain its supposed moral significance.
Melina Constantine Bell (2021) argues that J. S. Mill's harm principle permits society to coercively interfere with the use of bigoted insults, since these insults are harmful on “a more expansive, modern, conception of harm.” According to Bell, these insults are harmful in virtue of their contributing to detrimental objective states like health problems. I argue that people with illiberal dispositions might have intense and sustained negative subjective reactions to behavior that the harm principle ought to protect, reactions intense enough to affect their health or other objective interests. Bell's way of thinking about harm therefore has illiberal implications. Yet I agree with her that bigoted insults should be regarded as harmful. I therefore propose an alternative way of understanding harm according to which subjective pain is a harm when it is intentionally caused.
An important strand of argument in Alastair Norcross's Morality by Degrees: Reasons without Demands is the rejection of the standard account of harm, which underwrites non-comparative statements of the form “act A harms person X.” According to Norcross, the correct account of harm is a contextualist one that only underwrites comparative statements of the form “act A results in a worse world for X than alternative act B, and a better world than alternative act C.” This article criticizes Norcross's contextualist account and his rejection of the standard account. It follows that moral theorists of all kinds should not be deterred by Norcross's arguments from continuing to rely on the standard account and using it to non-comparatively categorize some acts as harmings.
Daniel Immerman has recently put forward a novel account of harm, the Worse than Nothing Account. We argue that this account faces fatal problems in cases in which an agent performs several simultaneous actions. We also argue that our criticism is considerably more powerful than another one that has recently been advanced.
A broad consensus has emerged in recent years that although rumours, conspiracy theories and fabricated information are far from new, in the changed structure and operating mechanisms of the public sphere today we are faced with something much more challenging than anything to date, and the massive scale of this disinformation can even pose a threat to the foundations of democracy. However, the consensus extends only to this statement, and opinions differ considerably about the causes of the increased threat of disinformation, whom to blame for it, and the most effective means to counter it. From the perspective of freedom of speech, the picture is not uniform either, and there has been much debate about the most appropriate remedies. It is commonly argued, for example, that the free speech doctrine of the United States does not allow for effective legal action against disinformation, while in Europe there is much more room for manoeuvre at the disposal of the legislator.
State responses to the recent ‘crisis’ caused by misinformation in social media have mainly aimed to impose liability on those who facilitate its dissemination. Internet companies, especially large platforms, have deployed numerous techniques, measures and instruments to address the phenomenon. However, little has been done to assess the importance of who originates disinformation and, in particular, whether some originators of misinformation are acting contrary to their preexisting obligations to the public. My view is that it would be wrong to attribute only to social media a central or exclusive role in the new disinformation crisis that impacts the information ecosystem.
This essay considers how the fact that some morally innocent person is nevertheless a threat to others can bear on the permissibility of health policies that harm some to protect others. Two types of innocent threats are distinguished. In the case of abortion, it is argued that even if the embryo/fetus were a person, abortion could be permissible to protect a woman’s life, health, or bodily autonomy. Whether there nevertheless should be time limits on abortions and what surprising form such limits might take are also considered. In the case of pandemics, it is suggested that discussions of health policies should, but often do not, distinguish morally between innocent threats and their potential victims as well as between providing benefits to people and preventing harms to them. The essay also examines discussions of pandemics by health professionals that make use of the trolley problem, the doctrine of double effect, and related philosophical distinctions.
The words ‘nature’ and ‘environment’ have different senses and referents. The idea of the environment is keyed to what surrounds us, and we can speak of natural and built environments as well as others. This book is concerned with ethical questions about the environment. Many of these concern problems that occur at different scales and cause harms of various types. Environmental problems can be viewed from technological, economic, religious, and aesthetic perspectives, among others. No single perspective provides the sole correct or exhaustive way of viewing environmental problems. There is an ethical dimension to most environmental problems and that is the focus of this book.
The chapter discusses the position of victims in international criminal justice and the evolution of their status and modalities of their involvement in the administration of justice by international criminal jurisdictions, with a particular focus on the legal regime of the International Criminal Court (ICC). The chapter highlights the centrality of victims as the core constituency of international criminal law and the mismatch between this aspiration and the limited recognition of their agency and rights before the UN ad hoc tribunals. It then examines how the ICC’s architects have sought to bridge this gap in the Court’s Statute and Rules of Procedure and Evidence. The ICC’s legal framework is unprecedented in this respect. Over and above the protective measures necessary on account of their engagement in the proceedings, it granted victims extensive rights to participate and be legally represented at different stages the ICC proceedings as well as the autonomous right to obtain reparations. The chapter surveys the key challenges this ambitious scheme has raised, as far as the admission of victims to participate, the organisation of their legal representation, and the implementation of reparations are concerned, and solutions that have been developed in the Court’s practice to date.
This chapter deals with all manner of state-derived prohibitions. Ancient states prohibited a broad variety of behaviours, threatening punishment for those who would transgress boundaries. The logic of prohibition was wide-ranging: from the marking of spaces, objects and officials as somehow distinct from the rest of ‘society’, leading factions within ancient states sought to preserve and protect their individual prerogatives. They also sought to reinforce their claims to leadership by incentivizing subjects to settle their disputes in state-sanctioned venues. The evidence for such prohibitions is extensive, but did they add up to something that we might legitimately call ‘social control’? Did ancient states succeed at inducing subject populations to accept their claims to rule? If so, how? This chapter suggests that the logic of prohibition was a site of contestation for both statecraft and subject-craft.