The difficulty faced by research ethics committees in evaluating ethical conduct in journalism can be considered a recent conundrum. Journalistic investigation has traditionally been seen as residing outside the need for ethics clearances owing to debates around its status as research and to the reluctance of journalism practitioners to subject their investigations to committee evaluation. The inclusion of creative industries in revamped definitions of research, however, means that if journalistic inquiry is to be tallied under national research reward schemes, it (...) must be ethically accountable. This article interrogates the difficulties caused by a conflict of cultures between ethics committees and journalism research and poses a number of possible resolutions. It aims to function as an exploration of key thinking in the field, thus acting as a frame for further development of case-specific examples of the issues raised. (shrink)

Huw Price has developed versions of naturalism and anti-representationalism to create a distinctive brand of pragmatism. ‘Subject naturalism’ focuses on what science says about human beings and the function of our linguistic practices, as opposed to orthodox contemporary naturalism’s privileging of the ontology of the natural sciences. Price’s anti-representationalism rejects the view that what makes utterances contentful is their representing reality. Together, they are to help us avoid metaphysical ‘placement problems’: how e.g. mind, meaning, and morality fit into the natural (...) world. By combining subject naturalism and his own ‘global’ version of expressivism with Robert Brandom’s inferentialism about content, Price proposes a pragmatist ‘anthropology’ as a replacement for substantively metaphysical approaches to placement problems. In this paper I argue that Price’s project cannot succeed, and that this shows something important about what form pragmatism ought to take. Price’s view doesn’t work because no subject naturalist vocabulary is sufficient to describe any assertional practice; there is no way to connect his expressive-functionalist explanations to the practices and concepts which are their subject – nor, even, to the human subjects who are the focus of a philosophical anthropology. I close by suggesting how we might improve on these shortcomings of Price’s pragmatism. (shrink)

A challenging new work of cultural and political theory rethinks the concept of hegemony.

I analyzed 298 open-ended responses of undergraduate students who have been reported for cheating to the question, “What, if anything, would have stopped you from committing your act of academic dishonesty?” These responses included a few major themes: students pled ignorance of what constitutes academic dishonesty and the consequences/seriousness associated with violations; students tended to deflect blame, usually by saying that their professor could have done something differently (neutralization); students did not feel they had enough time, resources, and/or skills to (...) get the desired result without taking responsibility for this lack of time, resources, and/or skills (strain); students felt they did not manage their time well with accepting the blame for the poor time management; and that a bad grade was not an option. These data and results are discussed in relation to the extant literature on the topic. (shrink)

In this journal, Robert Smithson argues that considerations stemming from Kantian and post-Kantian idealism undermine naturalistic arguments that seek to debunk elements of the ‘manifest image’ in favour of the ‘scientific image’. The idealist tradition, on this view, holds that philosophy’s task is to uncover and clarify the principles and norms which underlie different forms of inquiry, and is thus well placed to dispel the apparent ‘placement’ problems that stem from the collision of our ordinary worldview with contemporary philosophical naturalism. (...) Smithson also argues that this idealist critique of naturalism is preferable to the Liberal Naturalist critique of naturalism. In this response, I argue that Smithson’s view contains a gap which the naturalist can exploit to evade idealist critique, but that a Hegelian idealism contains no such gap, making it the better idealist choice. Further, I argue that that Hegelian idealism is itself plausibly a version of liberal naturalism. (shrink)

I provide a transcription of an inscription written by Josiah Royce in a copy of his The Spirit of Modern Philosophy which pertains to William James’ opinion of that book and of Royce’s work in general, followed by some brief remarks thereon.

Only a small proportion of academically dishonest students ever receive an official report of academic dishonesty, and the sociology of deviance literature is ripe with studies illustrating disproportionalities in detecting, policing, and prosecuting crimes. This study addresses the degree to which disproportionalities exist in the application of relatively few official sanctions levied upon students for academic dishonesty. I compared the demographics of those who have been reported for cheating with those of an entire undergraduate student body and of self-reported cheaters (...) in the literature. I found that international students are much more likely than domestic students to get reported. (shrink)

While the science of animal consciousness has seen a surge of new work, its most basic methodology remains highly disputed. In this paper I identify four candidate norms of inquiry that have been implicitly introduced in the recent literature. I call these (1) expansive theorizing, (2) indirect inquiry, (3) lowering epistemic standards, and (4) inflating epistemic standards. In each section, an instantiation of the norm of inquiry is discussed, and the broader lessons that can be taken from avoiding it are (...) drawn out. Interestingly, each of these candidate norms of inquiry have something in common: they implicitly hold that, to study animal consciousness, ordinary scientific standards must in some way be departed from. The overarching claim of this paper is that this is a mistake. In response to this, I propose four alternative candidate norms of inquiry. I call these (1) weighted development, (2) evidential foundations, (3) knowledge directed, and (4) anti-proof. The overarching norm of ‘no exceptionalism’ is then proposed with the goal of establishing a minimal methodological consensus. (shrink)

This volume will be of special interest to anyone concerned with modern applied ethical issues, particularly those in the areas of philosophy, communication, media studies, and journalism. This volume brings together leading experts in journalism, communication studies, and philosophy to discuss the value of truth in an age of social media.

Feminist uses of the term ‘care’ actively contribute to ongoing debates about the kind of world we currently live in, as against the one we want to inhabit in the future – a contribution directed towards effecting positive change in the world. Unsurprisingly, the various ways feminists employ the term ‘care’ entail benefits and problems, as well as being the subject of intense debate. This paper aims to summarise and critically assess the main conceptual frameworks and associated debates within feminist (...) perspectives on care. Analyses of care as labour, first- and second-generation feminist ‘ethics of care’, postmodern/poststructuralist and posthuman/new materialist uptakes and, finally, notions of ‘radical care’ are considered. In short, the paper explores the radical potential of care; specifically in feminist terms – that is, what is its potential for advancing progressive social change? (shrink)

What does it mean to claim that "lives" should be the cornerstone of ethical analysis and reflection? This question has been raised by the Black Lives Matter movement. However, public discussions of the movement have often devolved into rhetorical battles that elide the movement's central moral claims. This paper investigates the question by examining the role of "lives" in the Black womanist ethical tradition and in neo-Aristotelian virtue ethics. I argue that these two traditions, despite their differences, can illuminate one (...) another, and I explain and defend my position through a reading of Alice Walker's _The Color Purple_. (shrink)

This book argues that pragmatism offers a solution to a fundamental problem in the philosophy of language and mind: namely, the problem of the place of conceptual meanings—and so human minds—in nature. It contends that a pragmatist approach to resolving the problem avoids the dual traps of either reductionist elimination of genuine meanings or rationalist metaphysical excess. -/- The current intellectual, scientific, and cultural landscape is dominated by scientism, reductionism, and scepticism about such things as values, meanings, and everything that (...) seems to make human life worth living. What, then, is the role of conceptual meanings in what makes human beings unique and important? This book contends that the true nature and depth of this problem is central to pragmatism, and that pragmatism offers the resources to overcome it. First, it demonstrates that radical semantic indeterminacy poses a real danger for all attempts to naturalize human mindedness. The author argues that meaning-destroying indeterminacy is a constant threat of attempts to naturalize meaning and mind, and that centring this aspect of the problem in constructing a version of pragmatism means that we will pay attention to it and thus avoid it, creating a more successful pragmatist approach to the problem of meaning and mind in nature. Second, the book shows that by paying close attention to the relation of meaning and habit in pragmatism, we can identify the threat of indeterminacy in existing pragmatisms and then rectify the problem by putting forward a better account of the relation of meaning and that does not face the threat of radical indeterminacy. (shrink)

On the basis of the characterization of autonomy set out by Beauchamp and Childress in Principles of Biomedical Ethics, we first explore some of the parameters along which autonomy may vary in degree through a series of hypothetical examples drawn from various settings; and, second and in more detail, we examine how the range of autonomy is affected through informed consent to various medical diagnostic tests. Our conclusions are (1) that there are significant implications for patient autonomy inherent in new (...) and forthcoming diagnostic modalities, and (2) that attention should be paid to these implications in formulating policies for both clinical practice and research. We close with (a) some specific policy recommendations for clinical practice and research, and (b) some metaphysical speculations raised by our explorations. (shrink)

This article discusses implicit conceptions of reticence in the early philosophical writings of Mikhail Bakhtin. Contrary to the image of Bakhtin as a thinker of dialogue, polyphony, and voice, it finds a strand in Bakhtin's thought that suggests that there might be good reasons for remaining silent and not stepping into the world in speech: in reticence, the human being avoids both judgment and being judged, eludes the risk of the addressee's absence or unreliability, and resists the finality of utterance (...) that shares in the finality of death. This essay makes a case for a Bakhtinian apology for quietism and seeks to contribute to recent work in Common Knowledge on that subject. Bakhtin's conception of reticence is usefully understood with reference to threshold situations: in withholding a future word, a human being hovers on the borders of nonbeing and being, on the borders of the present, future, and past. In this sense, reticence is allied to conceptions of fuzziness and blur that have also been concerns of this journal in recent years. In making these claims, the essay relates Bakhtin's thought to a Russian literary tradition of thinking about silence (Tiutchev's and Mandelstam's Silentium poems), as well as to a more broadly European intellectual context (Arendt and Heidegger, for example), where thinkers understand being in terms of becoming and understand disclosure through speech. (shrink)

(1997). So here comes a book that makes everything easy: Towards a theory of intellectual history in the field of intellectual production. Angelaki: Vol. 2, No. 3, pp. 125-146.

With each major technological shift, the question of well-being arises with new purpose. In this book, leading scholars in the philosophy and communication disciplines bring together their knowledge and expertise in an attempt to define what well-being means in this perpetually connected environment.

You may not realize it--many people don't--but the decisions you make throughout the day, the attitudes you adopt, the conversations you have, how you respond to others, the cadence of your thoughts, are all prayers. Your entire life is your prayer. Whatever you've got going on in your life is what you've been praying for--sometimes consciously, often unconsciously. If you want something different in your life, you must pray a different prayer. This book will show you how... one prayer at (...) a time." -- P. [4] of cover. (shrink)

Feminism and Tradition in Aesthetics takes a fresh look at the history of aesthetics and at current debates within the philosophy of art by exploring the ways in which gender informs notions of art and creativity, evaluation and interpretation, and concepts of aesthetic value. Multiple intellectual traditions have formed this field, and the discussions herein range from consideration of eighteenth century legacies of ideas about taste, beauty, and sublimity to debates about the relevance of postmodern analyses for feminist aesthetics. Forward (...) by Arthur C. Danto, 20 authors include Paul Mattick, Jr., Caroline Korsmeyer, Timothy Gould, Christine Battersby, Mary Devereaux, bell hooks, REnee Lorraine, Trinh T. Minh-ha, Elizabeth Ann Dobie, Adrian Piper, Anita Silvers, Susan Feagin, Mary D. Garrard, Ellen Handler Spitz, Noel Carroll, Joanne Waugh, Joseph Margolis, Rita Felski, and Hilde Hein, as well as Peg Brand's essay, "Revising the Aesthetic-Nonaesthetic Distinction: The Aesthetic Value of Activist Art.". (shrink)

Recent research indicates that compensation structure can be used by firms to discourage their employees from whistleblowing. We extend the ethics literature by examining how compensation structures and financial rewards work together to influence managers’ decisions to blow the whistle. Results from an experiment indicate that compensation with restricted stock, relative to stock payments that lack restrictions, can enhance the likelihood that managers will blow the whistle when large rewards are available. However, restricted stock can also threaten the effectiveness of (...) whistleblowing systems without the presence of large financial rewards for whistleblowing. Thus, the large potential rewards for whistleblowing enacted by the Dodd–Frank Act appear timely as firms are moving toward compensation agreements that include greater proportions of restricted stock. (shrink)

Research explored methods for “shortening the food links” or developing the “local foodshed” by connecting farmers with food service buyers (for restaurants and institutions) in Colorado. Telephone interviews were used to investigate marketing and purchasing practices. Findings include that price is not a significant factor in purchasing decisions; that food buyers prioritize quality as their top purchasing criterion but are not aware that local farmers can provide higher quality, that institutions are interested in buying locally; that small farms can offer (...) comparable or higher quality produce andservice; and that farmers need to show buyers what the quality of produce and service they can provide. (shrink)

It is often assumed that engaging in a one‐on‐one dialogue with a tutor is more effective than listening to a lecture or reading a text. Although earlier experiments have not always supported this hypothesis, this may be due in part to allowing the tutors to cover different content than the noninteractive instruction. In 7 experiments, we tested the interaction hypothesis under the constraint that (a) all students covered the same content during instruction, (b) the task domain was qualitative physics, (c) (...) the instruction was in natural language as opposed to mathematical or other formal languages, and (d) the instruction conformed with a widely observed pattern in human tutoring: Graesser, Person, and Magliano's 5‐step frame. In the experiments, we compared 2 kinds of human tutoring (spoken and computer mediated) with 2 kinds of natural‐language‐based computer tutoring (Why2‐Atlas and Why2‐AutoTutor) and 3 control conditions that involved studying texts. The results depended on whether the students' preparation matched the content of the instruction. When novices (students who had not taken college physics) studied content that was written for intermediates (students who had taken college physics), then tutorial dialogue was reliably more beneficial than less interactive instruction, with large effect sizes. When novices studied material written for novices or intermediates studied material written for intermediates, then tutorial dialogue was not reliably more effective than the text‐based control conditions. (shrink)

An increase in the number of companies that publish corporate social responsibility (CSR) statements, and a rise in their ‘sustainability’ research, reflects a growing acceptance that broad ethical considerations are key for any type of company. However, little is known about how companies consider moral objectives for their research and development (R&D) activities, or the basis upon which these activities are chosen. This research involves qualitative investigation into Responsible Research and Innovation (RRI) in the Information and Communication Technology (ICT) industry, (...) comprising 30 in-depth, pan-European interviews with key personnel in the industry, and focus groups with employees at 14 different companies. Through investigation of the ‘responsible’ activities these companies currently undertake, we shed light on the types of moral goals they set and their underlying ethical standpoints. By reviewing both the responsible innovation and sustainability discourses, and presenting phenomenological evidence, we demonstrate that companies have adopted some aspects of RRI, even though it might not be recognised as such. Our findings indicate that these innovators recognise some of the ethical and societal concerns associated with their activities but their approach is often piecemeal; primary focus is upon the most immediate issues and on legal compliance, to the detriment of broader societal issues and wider challenges. We recommend explicit mechanisms that draw upon established ethical thought and practical academic work to improve companies' abilities to carry out their sustainability activities, and incorporate them into a responsible business strategy. We conclude with recommendations for innovators, corporate research and development, and policy. (shrink)

In times like these, a new ethico-political ideal is required to contest the adequacy of dominant understandings of social interaction as matters of choice and rational decision-making and in contesting these understandings encourage us to imagine social alternatives. We wish to make a contribution to this project of expanding the universe of political discourse as a means to invigorating ethico-political debate. A range of existing vocabularies — the languages of trust (and relatedly respect), care and associated concepts, including corporeal generosity (...) — are currently put forward as the means to contest the dominance of neo-liberal premises about `atomistic individualism'. While many of these accounts focus on nation-states, others attend to an emerging global community. Nevertheless, we have some reservations about these languages and their premises. In our view they tend frequently to locate the `problem' in the character of citizens. We also make the case that such languages and their associated political agendas reinstate aspects of social hierarchy that mimic neo-liberal conceptions of autonomous individualism. Central to our critique is the claim that the problematic aspects of these existing languages of (inter)connection are due to an attenuated understanding of embodiment and an inadequate dialogue between the socio-political and embodiment. It is this inadequate dialogue we wish to redress. In this paper we offer a new ethical ideal called `social flesh' to ground an alternative politics for reconfiguring exploitative social relations. As an ethico-political starting point, `social flesh' highlights human embodied interdependence and in the process configures a new, more transformative political vision. It draws attention to shared embodied reliance, mutual reliance, of people across the globe on social space, infrastructure and resources. Insistence upon this shared reliance underpins a profoundly levelling perspective, a radical politics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the (...) nature of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)