This essay examines what it means to be embodied members of the Body of Christ, exploring the metaphor in 1 Corinthians 12:12–27 in terms of gender, race/ethnicity, variant embodiment, abused bodies, and sexual bodies.

In Why Some Things Should Not Be for Sale, philosopher Debra Satz takes a penetrating look at those commodity exchanges that strike most of us as problematic. What considerations, she asks, ought to guide the debates about such markets? What is it about a market involving prostitution or the sale of kidneys that makes it morally objectionable? How is a market in weapons or pollution different than a market in soybeans or automobiles? Are laws and social policies banning the (...) more noxious markets necessarily the best responses to them? Satz contends that categories previously used by philosophers and economists are of limited utility in addressing such questions because they have assumed markets to be homogenous. Accordingly, she offers a broader and more nuanced view of markets--one that goes beyond the usual discussions of efficiency and distributional equality--to show how markets shape our culture, foster or thwart human development, and create and support structures of power. (shrink)

The People of Plato is the first study since 1823 devoted exclusively to the identification of, and relationships among, the individuals represented in the complete Platonic corpus. It provides details of their lives, and it enables one to consider the persons of Plato's works, and those of other Socratics, within a nexus of important political, social, and familial relationships. Debra Nails makes a broad spectrum of scholarship accessible to the non-specialist. She distinguishes what can be stated confidently from what (...) remains controversial and--with full references to ancient and contemporary sources--advances our knowledge of the men and women of the Socratic milieu. Bringing the results of modern epigraphical and papyrological research to bear on long-standing questions, The People of Plato is a fascinating resource and valuable research tool for the field of ancient Greek philosophy and for literary, political, and historical studies more generally. In discrete sections, Nails discusses systems of Athenian affiliation, significant historical episodes that link lives and careers of the late fifth century, and their implications for the dramatic dates of the dialogues. The volume includes a rich array of maps, stemmata, and diagrams, plus a glossary, chronology, plan of the agora in 399 B.C.E., bibliography, and indices. (shrink)

Reagan, Lawson This article will argue that a Humanist future is a technoprogressive one. It will first give an overview of the emerging third dimension of 21st century politics, that of biopolitics. It will define the broad differences between the transhumanist and bioconservative movements. Then it will turn to the two main ideologically competing strands of the transhumanist movement: that of right wing 'Libertarian Transhumanism' and left wing 'Technoprogressivism'.

One of the major intellectual figures of the twentieth century, Paul Ricoeur has influenced a generation of thinkers.

Challenges Beauvoir's self-portrait and argues that she was a philosopher in her own right.

Agora, Academy, and the Conduct of Philosophy offers extremely careful and detailed criticisms of some of the most important assumptions scholars have brought to bear in beginning the process of (Platonic) interpretation. It goes on to offer a new way to group the dialogues, based on important facts in the lives and philosophical practices of Socrates - the main speaker in most of Plato's dialogues - and of Plato himself. Both sides of Debra Nails's arguments deserve close attention: the (...) negative side, which exposes a great deal of diversity in a field that often claims to have achieved a consensus; and the positive side, which insists that we must attend to what we know of these philosophers' lives and practices, if we are to make a serious attempt to understand why Plato wrote the way he did, and why his writings seem to depict different philosophies and even different approaches to philosophizing. From the Preface by Nicholas D. Smith. (shrink)

Congdon (2017), Giladi (2018), and McConkey (2004) challenge feminist epistemologists and recognition theorists to come together to analyze epistemic injustice. I take up this challenge by highlighting the failure of recognition in cases of testimonial and hermeneutical injustice experienced by victims of sexual harassment and sexual assault. I offer the #MeToo movement as a case study to demonstrate how the process of mutual recognition makes visible and helps overcome the epistemic injustice suffered by victims of sexual harassment and sexual assault. (...) I argue that in declaring “me too,” the epistemic subject emerges in the context of a polyphonic symphony of victims claiming their status as agents who are able to make sense of their own social experiences and able to convey their knowledge to others. (shrink)

Little is known about the consequences of moral distress. The purpose of this study was to identify clinical situations that caused nurses to experience moral distress, to understand the consequences of those situations, and to determine whether nurses would change their practice based on their experiences. The investigation used a descriptive approach. Open-ended surveys were distributed to a convenience sample of 204 critical care nurses employed at a university medical center. The analysis of participants’ responses used an inductive approach and (...) a thematic analysis. Each line of the data was reviewed and coded, and the codes were collapsed into themes. Methodological rigor was established. Forty-nine nurses responded to the survey. The majority of nurses had experienced moral distress, and the majority of situations that caused nurses to experience moral distress were related to end of life. The nurses described negative consequences for themselves, patients, and families. (shrink)

Normal 0 false false false EN-US JA X-NONE Cet article traite des notions de reconnaissance, de justice, et de vie bonne, d'abord, séparément, et ensuite comme un réseau où elles se renforcent et s’impliquent. Je commence en abordant les significations de “la reconnaissance,” et en prenant comme texte de référence Parcours de la reconnaissance de Paul Ricoeur. On peut distinguer la reconnaissance au sens épistémologique, la reconnaissance de soi, la reconnaissance d’autrui sur le plan social et politique. Dans un second (...) temps, je concentre mon attention sur le sens de la justice, dans le sens de la justice judiciaire, c’est-à-dire toute la structure des cours et le système pénal et policier. Enfin, je décris les exigences sociales, légales et politiques pour accéder à "la vie bonne" dans un pays moderne. Des systèmes de transport, d'éducation, marchand, bancaire, etc. sont aussi requis pour atteindre "la vie bonne". L'importance de ces éléments est particulièrement saillante lorsque nous observons ce qui arrive dans des pays en pleine guerre civile comme la Syrie, ou des pays détruits par des forces naturelles, comme le tremblement de terre en Haiti. Ma conclusion est que la "vie bonne" exige la reconnaissance de l’un et de l’autre et d’un gouvernement légitime ainsi que des systèmes de justice. Normal 0 false false false EN-US JA X-NONE. (shrink)

How can citizens construct the political authority under which they will live? I argue that Thomas Hobbes’s Leviathan (1651) answers this question concerning the constitutive power of political and normative agency by employing four dimensions of mimesis from the Greek and Roman traditions. And I argue that mimesis accounts for the know-how, or power/knowledge, the general ‘man’ draws upon in constructing the commonwealth. Hobbes revalues poetic mimesis through his stylistic decisions, including the invitation to the reader to read ‘himself’ in (...) the portrait of the general man depicted in the text. Hobbes aims for Leviathan to change the ethical dispositions of its readers, turning them from bad to good men as they witness the general man undergoing this ethical transformation in the transition from the state of nature to the civil state. He emphasizes the anthropological dimension of mimesis to explain political disorder since he argues that men assess the honor others attribute them by observing signs and gestures in others’ behavior. Hobbes employs the linguistic dimension of mimesis to describe how men acting as agents can build a normative consensus out of the state of nature. This article positions mimesis as a key term for understanding the intersection between aesthetics and politics before the term ‘aesthetics’ came into parlance. (shrink)

This text provides a brief, yet comprehensive, overview of a number of non-Western approaches to educational thought and practice. The history of education, as it has been conceived and taught in the United States (and generally in the West), has focused almost entirely on the ways in which our own educational tradition emerged, developed, and changed over the course of the centuries. Although understandable, this means the many ways that other societies have sought to meet many of the same challenges (...) have been ignored. This book seeks to redress this omission. Its premise is that gaining an understanding of the ways that other peoples educate their children--as well as what counts for them as "education"--may help us to think more clearly about some of our own assumptions and values, as well as to become more open to alternative viewpoints about important educational matters. Because it is not traditionally included in the training of educators, very few have had any real exposure to non-Western educational traditions. Thus, the audience for this book is broad and diverse. Intended as a text for both preservice and in-service teachers, each chapter includes pedagogically helpful "Questions for Discussion and Reflection" and "Recommended Further Readings." The book is equally appropriate for advanced students in graduate programs as well as faculty members. New in the Second Edition: The text has been thoroughly revised to expand and clarify points, update chapters as needed, and improve the pedagogical usefulness of the text. A section on Mayan education has been added to the chapter on the Mesoamerican educational experience. One entirely new chapter "'Familiar Strangers': The Case of the Rom" has been included. (shrink)

Informative and mind-opening, this text uniquely provides a comprehensive overview of a range of non-western approaches to educational thought and practice. Its premise is that understanding the ways that other people educate their children--as well as what counts for them as "education"--may help readers to think more clearly about some of their own assumptions and values, and to become more open to alternative viewpoints about important educational matters. The approach is deliberately and profoundly pedagogical, based in the author's own teaching (...) practice. Designed to be used in pre-service and in-service teacher education courses where substantial critical discussion and debate are encouraged, the text is enhanced by Questions for Discussion and Reflection in each chapter. Updates and Features of the Fourth Edition * NEW! Chapter 2 exploring key features of the 'western educational tradition', and information about the contemporary educational systems in different countries * NEW! Chapter 10 on traditional educational thought and practice in Oceania, with special focus on the Maori in New Zealand, the Hawai'ians, and the Australian Aboriginal peoples * Updated chapter on Africa includes fuller explanation of the diversity within the indigenous African experience, as well as several contemporary cases of state education in Africa * Updated Chapter 4 is designed to help non-Muslims to understand the Muslim educational heritage and the growing issue of Islamophobia * Exploration of Chinese education now includes a special emphasis on the thought of Confucius, the role of the imperial examination system, and the impact of political and economic changes in the 20th century * Updated analysis of contemporary educational practices in Hindu and Buddhist educational thought and practice and brief discussions of Jainism and Sikhism. (shrink)

It is only those who do not understand our people, who believe our national life is entirely absorbed by material motives. We make no concealment of the fact that we want wealth, but there are many other things we want much more. We want peace and honor, and that charity which is so strong an element of all civilization. The chief ideal of the American people is idealism. I cannot repeat too often that America is a nation of idealists.

Paul Ricœur devoted much of his last ten years to studies and analyses of justice and recognition. This paper will trace the indelible bonds between justice and recognition and claim that recognition is a necessary condition for justice and that justice is the telos or goal of recognition. I begin this paper with a review of the multiple meanings of recognition in the two famous French dictionaries, the Littré and the Le Grand Robert. In his book, The Course of Recognition, (...) Ricoeur groups recognition under three headings, recognition as a form of knowledge or cognition, self-recognition, and recognition of the other on the social and judicial level. The complexities of the meanings of “to recognize” and “recognition” are important in their roles in the realm of justice. I include in the concept of justice, the judiciary, both civil and criminal; distributive justice; and, social and political justice. For each one of these, there are multiple meanings of recognition that are important to understanding their foundation and their scope. There are meanings of recognition that are relevant to other aspects of social justice as the recognition of marginal, oppressed, devalued, groups as deserving of being treated as equals. The structure of my paper is to go through the various meanings and categories of meanings of “to recognize” and “recognition.” I give an account of each of the types of justice and show how various kinds of recognition are relevant to each kind of justice. (shrink)

United States Air Force planes fly across mountains of green forest; behind them, fine white streams of chemical spray fill the sky. The planes fly alone or in formation covering wide swaths of the entire landscape. These images of the herbicide spraying during the United States-Vietnam War are ubiquitous in media material about Agent Orange, the most heavily used of the fifteen herbicides sprayed during the war. This representation of the war does not include guns, grenades, tanks, bombs, or dead (...) bodies. Instead, contemporary documentary filmmakers offer images of airplanes and chemical barrels to provide evidence of another weapon of war, pan dead and leafless forests in an otherwise lush landscape of green, and zero in on children’s deformed bodies to show the lasting environmental and health effects of Agent Orange. In this essay I share preliminary thoughts from my new project on Agent Orange and film in the United States and Vietnam. The bulk of social science writing on Agent Orange has focused on American veterans and their fight to secure benefits, while film scholars have analyzed the Vietnam War in Hollywood movies and television. I investigate documentary film, the transnational activism that generates these films, and the representations of gender, disabilities, bodies, history and culture within them. Here I offer a close reading of two turn-of-the-twenty-first-century documentaries about Agent Orange in Vietnam. (shrink)

"...This book combines inspiration for the mind and spirit by juxtaposing.... photographs of the cosmos next to... words by scientists, poets and theologians. Introduced by an essay from... science writer Sharon Begley, the book creates for the reader an... experience of the wonder of the universe...."--Book flap.