This paper explores the complex relationship between intellectual property (IP) and the transdisciplinary collaborative design (co-design) of new digital technologies for agriculture (AgTech). More specifically, it explores how prioritizing the capturing of IP as a central researcher responsibility can cause disruptions to research relationships and project outcomes. We argue that boundary-making processes associated with IP create a particular context through which responsibility can, and must, be located and cultivated by researchers working within transdisciplinary collaborations. We draw from interview data and (...) situated IP practices from a transdisciplinary co-design project in Aotearoa New Zealand to illustrate how IP is a fluid boundary-requiring-and-producing object that impels researchers into its management, and produces tensions that need to be noticed and skillfully navigated within research relations. We propose located response-ability as a conceptual tool and practice to reposition IP within the relations that make up a transdisciplinary co-design project, as opposed to prioritizing IP by default without recognizing its possible impacts on collaborative relations and other project aims and accountabilities. This can support researchers practicing responsible innovation in making everyday decisions on how to protect potential IP without disrupting the collaborative relations that make the creation of potential IP possible, and the existence of protected IP relevant and beneficial to project collaborators and wider societal actors. This may help to ensure that societal benefits can be generated, and positive science–society relationships prioritized and preserved, in the design of new AgTech. (shrink)

Algorithms are powerful because we invest in them the power to do things. With such promise, they can transform the ordinary, say snapshots along a robotic vacuum cleaner’s route, into something much more, such as a clean home. Echoing David Graeber’s revision of fetishism, we argue that this easy slip from technical capabilities to broader claims betrays not the “magic” of algorithms but rather the dynamics of their exchange. Fetishes are not indicators of false thinking, but social contracts in material (...) form. They mediate emerging distributions of power often too nascent, too slippery or too disconcerting to directly acknowledge. Drawing primarily on 2016 ethnographic research with computer vision professionals, we show how faith in what algorithms can do shapes the social encounters and exchanges of their production. By analyzing algorithms through the lens of fetishism, we can see the social and economic investment in some people’s labor over others. We also see everyday opportunities for social creativity and change. We conclude that what is problematic about algorithms is not their fetishization but instead their stabilization into full-fledged gods and demons – the more deserving objects of critique. (shrink)

We have, in the 21st century, moved into a new series of fascinations with biosensing, where our autonomic systems or an autonomic ‘self’, largely out of bounds for our own knowledge and understanding before now, are available. ‘Autonomic’ refers to the nervous system of a physiological self, but the extent of our autonomic selves would not otherwise be knowable or known but through sensory tracking devices now available to us. Biosensing, biohacking, biometrics and biopower are all part of a contemporary (...) movement of intimate and intensified measure and are terms that Dawn Nafus's collection Quantified: Biosensing Technologies in Everyday Life deals with. The book discusses questions of measurement and tracking with the use of sensory technology and methods. This review considers where this collection sits in the literature and theoretical debates. (shrink)

In this article, we will consider how the regulation of populations is not just a feature of prisons, but of all institutions and organisations that control members though hierarchies, divisions and norms. While nurses and other allied health professionals are considered to be predominantly self‐regulatory, practice is guided by a code of conduct and codes of ethics that act as rules that serve to uphold the safety of the patient, whether they are a sick person in a hospital bed or (...) an inmate in a prison. The codes of conduct espouse a number of rules that to a certain extent govern the behaviour of individual and groups of practitioners through reciprocal rewards and punishments. Supervision is one method of monitoring the effectiveness of the codes of conduct and ethics while regulating both the minimum standard of individual practice and of training organisations. It is posited that one of the possible effects of clinical supervision is to make the person effectively self‐regulatory as, an autonomous practitioner. We take the view that professional autonomy is a highly problematic concept requiring closer examination. (shrink)

Concerns regarding corporate ethics have grown steadily throughout the past decade. In order to remain competitive, many organizational leaders are faced with the challenge of creating an ethical environment within their organization. A model is presented showing the process and elements necessary for the institutionalization of organizational ethics. The transformational leadership style lends itself well to the creation of an ethical environment and is suggested as a means to facilitate the institutionalization of corporate ethics. Finally, the benefits of using transformational (...) leadership are demonstrated through the components of a psychological contract, organizational commitment, and ethical culture to institutionalize organizational ethics. (shrink)

In neocolonial contexts of globalization, the epistemological terrain of radical diversity poses significant ethical challenges to transnational feminisms. In view of historical associations between knowledge and discourses of love which were conditioned by imperialist brands of humanism and benevolence under colonialism, this paper argues for a deconstructionist approach to conceptualizing love in relation to knowledge and for an ethics that severs the association with benevolence, instead making alterity the basis for its account.

Drawing from our interdisciplinary qualitative study of LGBTI conservative Christians and their allies, we name an especially toxic form of shame—what we call sacramental shame—that affects the lives of LGBTI and other conservative Christians. Sacramental shame results from conservative Christianity's allegiance to the doctrine of gender complementarity, which elevates heteronormativity to the level of the sacred and renders those who violate it as not persons, but monsters. In dispensing shame as a sacrament, nonaffirming Christians require constant displays of shame as (...) proof that LGBTI church members love God and belong in the community. Part of what makes this shame so harmful is that parents and pastors often dispense it with sincere expressions of care and affection, compounding the sense that one's capacity to give and receive love is damaged. We foreground LGBTI Christian movements to overcome sacramental shame by cultivating nonhubristic pride, and conclude by discussing briefly their new understandings of love and justice that could have far‐reaching benefits. (shrink)

In 1773, the Scottish traveller Patrick Brydone published an account of visiting Mount Etna, in which he drew on three distinct categories of thought: the scientific, the aesthetic, and the cultural. He carried his barometer up the volcano to measure it; he was overwhelmed with awe on viewing the sunrise from its summit; and he carefully set his account in the context of different mythological and philosophical explanations of Etna, largely drawn from the writings of classical authors. In preceding centuries, (...) Thomas Burnet’s Theory of the Earth and Athanasius Kircher’s Mundus Subterraneus viewed mountains as laboratories for better understanding nature, for evoking a sense of eschatological awe, and as embedded in long traditions of cultural appreciation. Earlier still, Pietro Bembo in 1496 recounted his journey to the summit of Etna which wove together personal observation, classical insights, and aesthetic admiration. In an ancient example, the first-century anonymous Aetna poem urged readers to move beyond mythological explanations for volcanic activity and to instead enjoy true aesthetic pleasure in investigating the volcano and its causes for themselves. This article offers a close reading of these texts in order to demonstrate three key points. The first is that an intense aesthetic experience of volcanoes can be found in accounts predating the eighteenth-century articulation of the ‘natural sublime’. The second is that the compulsion to investigate and understand natural phenomena, as a key element of aesthetic appreciation, is also evident before the Enlightenment. Third, the article suggests that a sense of Etna as ‘classic ground’—as a feature which both intensified the viewer’s interest in its natural phenomena and produced an ‘interested’ aesthetic experience of its natural greatness—likewise extends back even to the ancient texts from which later travellers would draw their own cultural associations. (shrink)

Some photographs show determinate features of a scene because the photographed scene had those features. This dependency relation is, rightly, a consensus in philosophy of photography. I seek to refute many long-established theories of photography by arguing that they are incompatible with this commitment. In Section II, I classify accounts of photography as either single-stage or multi-stage. In Section III, I analyze the historical basis for single-stage accounts. In Section IV, I explain why the single-stage view led scientists to postulate (...) “latent” photographic images as a technical phenomenon in early chemical photography. In Section V, I discredit the notion of an invisible latent image in chemical photography and, in Section VI, extend this objection to the legacy of the latent image in digital photography. In Section VII, I appeal to the dependency relation to explain why the notion of a latent image makes the single-stage account untenable. Finally, I use the multi-stage account to advance debate about “new” versus “orthodox” theories of photography. (shrink)

This article introduces and defines the Health in All Policies concept and examines existing state legislation, with a focus on California. The article starts with an overview of HiAP and then analyzes the status of HiAP legislation, specifically addressing variations across states. Finally, the article describes California's HiAP approach and discusses how communities can apply a HiAP framework not only to improve health outcomes and advance health equity, but also to counteract existing laws and policies that contribute to health inequities.

‘It comes together at the end’: the impact of a one‐year subject in Nursing Inquiry on philosophies of nursingThis paper reframes an interpretive study as critical inquiry as the researchers interrogate their roles and authority in the ‘reading’ of what is valued as reflective. Working from data collected in written philosophies and interviews within the context of a one‐year subject aimed at developing reflective practice and an appreciation of ways of knowing, this paper examines the change in philosophies of nursing (...) perceived by three university‐based educators and their students. The study reveals a growing appreciation of the complexity of nursing but a limited consideration of the dialectic of critical theorising and everyday engagement necessary to critical reflection and reconstruction of action. More importantly, the process of research collaboration raises questions of the soul‐searching necessary for university educators to act against the institutionalised political context that determines what is seen to be of value in student learning. (shrink)

This article is concerned with the use of correspondence as research data. It focuses on the author's own experience of this method and considers the methodological implications of correspondence as a research method for research in general and feminist research in particular. We argue that at present this method is not often used, even though it provides rich data and is a potential powerful tool for feminist research.

We thank the commentators for their thoughtful engagement with our paper.1 In different ways, they make the same substantial point: our suggested interventions are not enough to solve the problems of organisational failure. On this we wholeheartedly agree. Organisational failure in healthcare is complex and multifaceted, it cannot be solved by one intervention in medical education. We did not intend to imply that our proposals alone would solve organisational failure, and this positioning misconstrues the aims of our paper. We had (...) more modest ambitions, we wanted to shift the analytical emphasis away from the individual and explore the implications raised by our analysis for our piece of the jigsaw—medical education. Having stepped away from such grand claims, the commentators make some valid points to which we would like to respond more specifically. Jesudason makes the distinction that normalisation of deviance (NoD) is well suited to understand institutional misfeasance but not malfeasance.2 We are inclined to agree; NoD can do some things but not all. Likewise, …. (shrink)

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: [email protected] Gabiam’s timely and original book makes an excellent contribution to the limited literature on Palestinian refugees in Syria. The need to be seen to ‘suffer’ as her title suggests has long been a mantra of Palestinian refugees throughout the Middle East. A visit to any Palestinian refugee living in a United Nations Relief and Works Agency (...) camp would be struck by the poverty and crowdedness of the camp as well as its bareness. But the situation for Palestinian refugees in Syria has always been somehow different. Of all the UNRWA countries, Palestinian refugees in Syria had more rights—guaranteed in legislation going back to the 1950s—amounting to a form... (shrink)

This article presents experiential reflections on the spiritual tasks for the last stage of human life. These tasks—experiencing escalating losses, accepting growing dependence on others, reframing the meaning of one’s life, and finding purpose even as one slowly lets go of life—are challenging, at least in part because they are counter-cultural for twenty-first century Americans. Exploring the spiritual tasks of aging towards death is necessary and important work for both aging elders and those who accompany them on the last stage (...) of their life’s journey. (shrink)

Self-portrait photography presents an elucidatory range of cases for investigating the relationship between automatism and artistic agency in photography— a relationship that is seen as a problem in the philosophy of art. I discuss self-portraits by photographers who examine and portray their own identities as artists working in the medium of photography. I argue that the automatism inherent in the production of a photograph has made it possible for artists to extend the tradition of self-portraiture in a way that is (...) radically different from previous visual arts. In Section I, I explain why self-portraiture offers a way to address the apparent conflict between automatism and agency that is debated in the philosophy of art. In Section II, I explain why mirrors play an important function in the production of a traditional self-portrait. In Sections III and IV, I discuss how photographers may create self-portraits with and without the use of mirrors to show how photography offers unique and important new forms of self-portraiture. (shrink)

Background and Objectives Primary care providers (PCPs) report decreased job satisfaction and high levels of burnout, yet little is known about their experience of moral distress. The aim of this study was to gain insight into the experiences of PCPs regarding moral distress including causative factors and proposed mitigation strategies. Methods This qualitative pilot study used semi-structured interviews to identify causes of moral distress in PCPs in an academic family medicine department. Interviews were analyzed using conventional content analysis. Results Of (...) 35 eligible participants, 12 completed the study (34% participation rate). Most were white, female, and had practiced for less than 10 years. Four PCPs had considered leaving their position due to moral distress. Participants identified five causes of moral distress: policies and procedures that conflict with patient needs, the unpredictable nature of primary care, need to “bend the rules,” lack of accountability, and lack of support staff. Six internal conflicts made resolving morally distressing situations difficult: perceived powerlessness, sense of responsibility, socialization to follow orders, emotional toll of the job, competing obligations, and fear of mistakes. Conclusions These findings matched themes in the current literature and identified an unbending infrastructure. This, coupled with the chaotic nature of primary care, resulted in frequent moral distress. Participants offered solutions to reduce and mitigate moral distress (also similar with current literature) and suggested moral distress and burnout are closely linked. (shrink)

Noreen Khawaja's The Religion of Existence offers an interpretation of Søren Kierkegaard's account of sin and despair as an account of alienation and our struggle to overcome it. I argue that Khawaja's interpretation of Kierkegaard is incompatible with Kierkegaard's insistence that sin must necessarily be the sinner's own fault—a result of the sinner's own free choice. I consider two possible ways of harmonizing Khawaja's account with this claim, one proposing a fictive acceptance of fault for what is not actually one's (...) fault, and one based on the claim that sin presupposes sin-consciousness, but argue that neither constitutes a satisfactory solution. I conclude that while alienation does constitute sin for Kierkegaard, it does so for a different reason than Khawaja proposes. (shrink)

In “Expectant Fathers, Abortion, and Embryos,” Dara Purvis evaluates the concepts of intent and gender stereotypes in connection with “expectational fathers” in the related contexts of abortion and assisted reproductive technologies. This comment seeks to build upon Purvis's own analysis to obviate her concern that abortion discourse promotes harmful stereotypes of men as disinterested fathers. To the contrary, for men — no less than for women — a desire to avoid or terminate pregnancy is fully consistent with loving and shared (...) parenthood of existing or future children. The same individuals who choose to become parents at other times in their long reproductive lives will use contraception and have abortions. In fact, most women who have abortions already have children. Policies that empower men and women to avoid unintended pregnancy are the sensible, win-win, front-line approach to avoid disputes over abortion. (shrink)

Courts and legislatures are increasingly being called upon to restrict the autonomy of pregnant women by requiring them to behave in ways that others determine are best for the fetuses they carry. The state should not attempt to transform pregnant women into ideal baby‐making machines. Pregnant women make decisions about their behavior in the context of the rest of their lives, with all the attendant complexities and pressures. Our interest in helping future children by improving prenatal care would best be (...) furthered by helping pregnant women to make informed, less constrained choices, not by punishing women or depriving them of choices altogether. (shrink)

A key property of relational representations is their generativity: From partial descriptions of relations between entities, additional inferences can be drawn about other entities. A major theoretical challenge is to demonstrate how the capacity to make generative inferences could arise as a result of learning relations from non-relational inputs. In the present paper, we show that a bottom-up model of relation learning, initially developed to discriminate between positive and negative examples of comparative relations, can be extended to make generative inferences. (...) The model is able to make quasi-deductive transitive inferences and to qualitatively account for human responses to generative questions such as “What is an animal that is smaller than a dog?” These results provide evidence that relational models based on bottom-up learning mechanisms are capable of supporting generative inferences. (shrink)

The concept of emotional intelligence has grown in popularity over the last two decades, generating interest both at a social and a professional level. Concurrent developments in nursing relate to the recognition of the impact of self‐awareness and reflexive practice on the quality of the patient experience and the drive toward evidence‐based patient centred models of care. The move of nurse training into higher education heralded many changes and indeed challenges for the profession as a whole. Traditionally, nurse education has (...) been viewed as an essentialist education, the main emphasis being on fitness for practice and the statutory competencies. However, the transfer into the academy confronts the very notion of what constitutes this fitness for practice.Many curricula now make reference in some way to the notion of an emotionally intelligent practitioner, one for whom theory, practice and research are inextricably bound up with tacit and experiential knowledge. In this paper we argue that much of what is described within curriculum documentation is little more than rhetoric when the surface is scratched. Further, we propose that some educationalists and practitioners have embraced the concept of emotional intelligence uncritically, and without fully grasping the entirety of its meaning and application. We attempt to make explicit the manner in which emotional intelligence can be more realistically and appropriately integrated into the profession and conclude by suggesting a model of transformatory learning for nurse education. (shrink)

In The Origins of Totalitarianism (1951) and the “Society Must Be Defended” lectures (1975–1976), Hannah Arendt and Michel Foucault present unexpected engagements with Thomas Hobbes’ Leviathan. This article contextualizes and elucidates their interpretations of Hobbes by foregrounding the genealogical aspect of their projects. Their readings of Leviathan reflect common methodological commitments and figure the distinct but related problematics which Foucault and Arendt articulate, encapsulating the differences between their influential conceptions of power. The article concludes with a reading of Hobbes’ theory (...) of the liberty of subjects, which, while not explicitly addressed by Arendt or Foucault, lends support to their treatments of his text. Comparing their readings of Hobbes opens a potentially generative dialogue between their critiques of sovereignty and racialized state violence. (shrink)

This paper hinges on the idea that our subjectivities---how individuals come to an understanding about themselves, their relationship to each other and their place in the world---are profoundly affected by the intersubjective quality of recognition we receive from others. Rooted within the Hegelian dialectical perspective, the desire for recognition stems from the view that a major part of our identities are formed through social relations. Misrecognition, in its various forms, promotes fundamental injustices. This is a point that the traditional modernist (...) approach to political philosophy bypasses because of its focus on procedural rather than ethical issues of injustice. (shrink)

Past research suggests that people process verbal quantifiers differently from numerical ones, but this suggestion has yet to be formally tested. Drawing from traditional correlates of dual-process...

The children’s reader, Udmurtiia naveki s Rossiei, celebrates the “450th anniversary of the voluntary entry of Udmurtia into the Russian State structure”. Published in Russian, one of its aims is to familiarize young children (aged 10 and under) with “key events” in Udmurt-Russian relations leading up to the inclusion of Udmurt-inhabited areas in the Russian Empire; emphasizing throughout the absence of inter-ethnic conflict in a “multi-ethnic Udmurtia”. Drawing on history, corpus linguistics and Critical Discourse Analysis, we show how the official (...) representations of Udmurtia and Udmurts, as presented in the reader, fail to provide them with a distinct ethnic voice – separate from Russia – within today’s Russian Federation. Specific attention is paid to the consequences of using ‘unity’ as an argument for achieving ethno-linguistic equality via a Russian civic identity; the way(s) in which this serves the Russian government’s agenda; and its effect on the construction of Udmurt identity. (shrink)

Like his contemporary, Edward Weston, Ansel Adams claimed that visualization is essential for creating fine art photography. But, unlike Weston, he believed that a print from a negative is like a performance from a score. In his analogy, a photographer’s visualization is like a musician’s composition: once it has been set down in a ‘score’, it can be expressively rendered by different performers, making it possible to create and critically appreciate ‘performances’ with different qualities. I argue that this music-photography analogy (...) makes Adams’s conception of photographic visualization more fruitful than Weston’s alternative. However, while I agree with Adams that a print is analogous to a performance, I criticize his idea that a negative is like a score. I argue that he holds a traditional, single-stage conception of photography, which led him to overlook a key distinction between undeveloped film and the developed negative. The multi-stage account of photography that I defend not only remedies this problem but also shows how Adams’s proposal can be fully realized in digital photography. Most significantly, it invites theorists and practitioners to expand the music-photography analogy by considering wider varieties of music—not only performances from a score. (shrink)

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must ‘learn to let learn’. However in the main he left the aphorism unexplained as part of a brief four-paragraph, less than two-page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an ‘exalted matter’. This paper investigates both of Heidegger's claims, interpreting letting learn in the (...) context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method. (shrink)