An ethics of enhancement should not rest on blanket judgments; it should ask us to distinguish between the kinds of activities we want to enhance. Both students and academics have turned to cognition-enhancing drugs in significant numbers—but is their enhancement a form of cheating? The answer should hinge on whether the activity subject to enhancement is zero-sum or non-zero-sum, and whether one is more concerned with excellence in process or excellence in outcome. Cognitive enhancement should be especially tolerated when the activities at stake are non-zero-sum and when the importance of process is outweighed by the importance of outcome. The use of cognition-enhancing drugs does not unnaturally cheapen accomplishments achieved under their influence; instead, cognitive enhancement is in line with well-established conceptions of collaborative authorship, which shift the locus of praise and blame from individual creators to the ultimate products of their efforts.
Is there a case to be made for the value, amidst relatively settled institutions, of unsettling speech—speech characterized by excess, impropriety, and even the uncanny? Much of contemporary deliberative theory would answer in the negative. This article, however, proposes that we can derive a defense of the deliberative value of immoderate speech from an unlikely source: Edmund Burke's theory and practice of the rhetorical sublime. Burke's account of the sublime was developed in response to an eighteenth-century discourse of civility that anticipated the anti-rhetorical strand of contemporary deliberative theory. By reconstructing Burke's response, we can recover a forceful defense of rhetoric in the present. For Burke, the disruptive practice of sublime speech can provoke circumstantial judgment, overcoming deliberators’ aversions to judging. Drawing on Burke's rhetorical practice alongside his aesthetic and linguistic theory, this article upholds a central role in deliberation for rhetoric, even in its unruly and excessive aspects.
The use of cognition-enhancing drugs (CEDs) appears to be increasingly common in both academic and workplace settings. But many universities and businesses have not yet engaged with the ethical challenges raised by CED use. This paper considers criticisms of CED use with a particular focus on the Accomplishment Argument: an influential set of claims holding that enhanced work is less dignified, valuable, or authentic, and that cognitive enhancement damages our characters. While the Accomplishment Argument assumes a view of authorship based on individual credit-taking, an impersonal or collaborative view is just as possible. This paper considers the benefits of this view-including humility, a value often claimed by critics of enhancement-and argues that such a view is consistent with open CED use. It proposes an ethics of cognitive enhancement based on toleration, transparency, and humility, and it discusses how institutions and individuals can build a culture of open cognitive enhancement.
Cicero's rhetorical theory offers an important critique of efforts to systematize persuasion. His resistance to this systematization is grounded in his reconception of the orator's virtus, which, amidst the crisis of the late Roman Republic, he reimagines as a capacity to endure risk in confrontation with an unruly public. In order to stress this risk, he must at the same time valorize the uncertainties of language: the absence of predictable, manipulable links between speech and audience response. Because this model of eloquence implies that the rhetorical audience cannot and should not be systematized, it places surprising pressures on Cicero's elitism. This article examines Cicero's antipathy toward the routinization of rhetoric, contrasts it with the more rationalized model of speech in De analogia, Julius Caesar's fragmentary work on style, and considers how Cicero's stress on the autonomy of the rhetorical audience can be recovered as a resource for democratic theory.
How might discourse generate political change? So far, democratic theorists have focused largely on how deliberative exchanges might shift political opinion. Responding to empirical research that casts doubt on the generalizability of deliberative mechanisms outside of carefully designed forums, this essay seeks to broaden the scope of discourse theory by considering speech that addresses participants' identities instead. More specifically, we ask what may be learned about identity-oriented discourse by examining the practice of religious preaching. As we demonstrate, scholars of homiletics-the study of preaching-have identified three core features that support its focus on identity: its unconditionality, its appeal to authoritative texts and traditions, and its diffuse instrumentality. We then ask what each of these features might look like in more straightforwardly political contexts. Finally, we address several normative questions raised by this practice, as a way of exploring the promises and dangers accompanying identity-oriented discourse more generally.
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