As workers struggle to combine work and family responsibilities, discrimination against workers based on their status as caregivers is on the rise. Although both women and men feel the pinch, caregiver discrimination is particularly damaging for women, because care is intricately tied to gendered norms and expectations. In this article, we analyze caregiver discrimination cases resolved by Canadian Human Rights Tribunals from 1985 through 2016, to explore how work and caregiving clash. We identify issues involved in disputes and the ways (...) gendered expectations about work–life facilitation inform disputes and outcomes. We find that although women are more likely to bring claims and obtain favorable outcomes, the legal interpretation of claims is highly gendered. Women bring claims involving both their presumed status as caregivers and the practical challenges of seeking accommodations for care, whereas men’s claims are largely accommodation based. In adjudicating cases, Tribunals are more likely to see women than men as lacking credibility when making their claims, questioning their competence and legitimacy. In contrast, men struggle to demonstrate the legal basis of work–family interference, failing to convey how seriously work interferes with family responsibilities. (shrink)

Moral hypocrisy is motivation to appear moral yet, if possible, avoid the cost of actually being moral. In business, moral hypocrisy allows one to engender trust, solve the commitment problem, and still relentlessly pursue personal gain. Indicating the power of this motive, research has provided clear and consistent evidence that, given the opportunity, many people act to appear fair (e.g., they flip a coin to distribute resources between themselves and another person) without actually being fair (they accept the flip only (...) if it favors themselves). New evidence also indicates the power of moral hypocrisy in a situation more obviously relevant to business, resource allocation when one party has information about relative resource value that the other does not. Characteristics of modern business situations likely to encourage moral hypocrisy are outlined. We conclude that moral hypocrisy is not only a pragmatic virtue in modern business but is also fast becoming a prescriptive one. (shrink)

(2003). Fuller, Kuhn, and the emergent attention space of reflexive studies of science. Social Epistemology: Vol. 17, No. 2-3, pp. 147-152. doi: 10.1080/0269172032000144090.

Moral distress is a phenomenon increasingly recognized in healthcare that occurs when a clinician is unable to act in a manner consistent with his or her moral requirements due to external constraints. We contend that some experiences of moral distress are self-inflicted due to one’s under-assertion of professional authority, and these are potentially avoidable. In this article we outline causes of self-inflicted moral distress and offer recommendations for mitigation.

This reply to Finn Collin’s critically sympathetic review of my Back to the University’s Future: The Second Coming of Humboldt, addresses some of the tensions involved in realizing “Humboldt 2.0” in today’s higher education environment. Its focus is largely on the academic’s sense of researcher as being one of learner. In other words, the Humboldtian sees research as the necessary complement to teaching, not something radically distinct from it.

Finn Collin has been the honest broker of social epistemology. In this article, I attempt to come clean on the nature and sources of what I have always regarded as the ‘normative’ horizon of the field. It basically turns on a social constructivist reading of Plato’s Phaedrus, the dialogue from which modern analytic epistemology also takes its inspiration. I pursue the implications of this approach in various normative fields of philosophy.

Like the history of much of Husserl’s work, the history of his contribution to a phenomenology of the body is in part a history of understandable misunderstandings and subsequent reevaluations concerning the scope and significance of his achievements. To a certain extent, this is due not so much to what he actually said on this topic, but to the circumstances under which he said or wrote it—university lecture course? unpublished book draft? published work? research manuscript? conversation noted down by others?—and (...) to the sequence and manner in which this work gradually became available to the larger phenomenological community. For example, it was widely held at one time, primarily on the basis of Ideas I (see, e.g., III: §§ 39, 53–54),2 that Husserl dealt only with a disembodied and desituated consciousness, and that it was only with the advent of existential phenomenology that the body truly became an important phenomenological theme. However, we now know that Merleau-Ponty, for example, drew upon Husserl’s manuscripts for many of the descriptions and insights developed in the extensive and influential discussions of the body in Phenomenology of Perception (see Van Breda 1962/1992). Moreover, though it is now more readily acknowledged that Husserl did indeed take the body into account, some still assume or imply that he did so only toward the end of his life. Yet a closer examination of material published to date reveals that Husserl was concerned with bodilihood in texts from many different periods.3 A fuller appreciation of the range and richness of Husserl’s work in phenomenology of the body is nevertheless emerging only slowly.4 It is the purpose of this essay to help establish a basis for such appreciation by sorting out and summarizing certain key contributions to a phenomenology of the body in Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Second Book, and by indicating the continuing relevance of Husserl’s achievements in this text to current issues. (shrink)

In December 1984 Angela Weir and Elizabeth Wilson, two founding members of Feminist Review, published an article assessing contemporary British feminism and its relationship to the left and to class struggle. They suggested that the women's movement in general, and socialist-feminism in particular, had lost its former political sharpness. The academic focus of socialist-feminism has proved more interested in theorizing the ideological basis of sexual difference than the economic contradictions of capitalism. Meanwhile the conditions of working-class and black women (...) have been deteriorating. In this situation, they argue, feminists can only serve the general interests of women through alliance with working-class movements and class struggle. Weir and Wilson represent a minority position within the British Communist Party (the CP), which argues that ‘feminism’ is now being used by sections of the left, in particular the dominant ‘Eurocommunist’ left in the CP, to justify their moves to the right, with an accompanying attack on traditional forms of trade union militancy. Beatrix Campbell, who is aligned to the dominant position within the CP, has been one target of Weir and Wilson's criticisms. In several articles from 1978 onwards, and in her book Wigan Pier Revisited, Beatrix Campbell has presented a very different analysis of women and the labour movement. She has criticized the trade union movement as a ‘men's movement’, in the sense that it has always represented the interests of men at the expense of women. And she has described the current split within the CP as one extending throughout the left between the politics of the ‘old’ and the ‘new’: traditional labour movement politics as against the politics of those who have rethought their socialism to take into account the analysis and importance of popular social movements – in particular feminism, the peace and anti-racist movements. In reply to this debate, Anne Phillips has argued that while women's position today must be analysed in the context of the capitalist crisis, it is not reducible to the dichotomy ‘class politics’ versus ‘popular alliance’. Michèle Barrett, in another reply to Weir and Wilson, has argued that they have presented a reductionist and economistic approach to women's oppression, which caricatures rather than clarifies much of the work in which socialist-feminists have been engaged. To air these differences between socialist-feminists over the question of feminism and class politics, and to see their implications for the women's movement and the left, Feminist Review has decided to bring together the main protagonists of this debate for a fuller, more open discussion. For this discussion Feminist Review drew up a number of questions which were put to the participants by Clara Connolly and Lynne Segal. (Michèle Barrett was present in a personal capacity.) They cover the recent background to socialist-feminist politics, the relationship of feminism to Marxism, the role of feminists in le ft political parties and the labour movement, the issue of racism and the prospects for the immediate future. The discussion was lengthy and what follows is an edited version of the transcript. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Place: Towards a Geophilosophy of Photography by Ali ShobeiriElizabeth. L. CoxPlace: Towards a Geophilosophy of Photography BY ALI SHOBEIRI Leiden, The Netherlands: Leiden University Press, 2021In his most recent work, Place: Towards a Geophilosophy of Photography, Ali Shobeiri skilfully demonstrates both the importance of, and fluid ways in which, place plays a dynamic role in the understanding and stories nestled within the seeing and evaluating of photographs and (...) photography. Bringing together the worlds of photography, geography, and philosophy to create an interdisciplinary theoretical understanding of place in relation to photography, Shobeiri has expertly unearthed a nuanced, exciting way of considering the photographic process and images.Shobeiri, an Assistant Professor of Photographic Studies and Visual Arts Theory at Leiden University, brings his knowledge and expertise of visual culture, photographic theory, human geography, and philosophy to the fore in his latest publication. His knowledge, passion, personal interest in photography, and his critical thought come through nicely in his writing, and it is clear that the development of Shobeiri’s ideas and framework have been given a lot of thought, time, and energy. This book meaningfully speaks to those interested in a discussion of place within the realm of photography, evidenced through the depth of knowledge and sheer detail explored within this book.Inspired by his own experience as a photographer and influenced by Edward Casey’s “delimited” definition of place, Shobeiri explores how place is never simply presented or fixed (11). It is here that he expertly uses photography to do this across six different yet clearly complimentary chapters. Critically, there is no way to give a succinct overview of the chapters of this book without losing meaning and diluting Shobeiri’s message; the book is rich, deeply detailed, embedded within philosophical thought, and is nuanced throughout, which is important to remember when reading this non- fiction piece of work.In the first chapter, Shobeiri provides a phenomenological exploration of the importance of the photographer’s body both as a lived experience and a physical entity. He then juxtaposes this duality to the lived [End Page 136] place of the photograph, returning to the notion of fixedness and using the idea of belonging to explore the photographer’s body and the photographic experience as a lived place. The next chapter discusses spatiality and time, and the way in which space is temporalized, using key influences such as Roland Barthes and Susan Collins to illustrate the argument. Central to this is the idea that a photograph captures time, but also aims at space, which raises questions about what this means for the space before the lens. In chapters 3 and 4, the author argues that the photograph itself travels through space, and highlights the importance of the photographic place, allowing us to “bestow meaning upon that space on the photograph’s surface” (67). Interestingly, Shobeiri points to philosophy to help the reader understand this, such as Jacques Derrida, and uses more familiar images and scholarly thought from NASA to discuss blind field and the liminality of photographic place. Chapter 5 moves away from location and journeys the reader to a discussion of places viewed as moment of encounter, specifically considering the spectator and the photograph. This evolves further in the sixth and final chapter insofar as it explores the transition and translation of the photographed place to the communication of the content of the image and the agency of the photograph. Shobeiri finishes with a simple yet engaging epilogue, several helpful notes, and a plethora of references which are useful for further reading.Place: Towards a Geophilosophy of Photography is genuinely interesting, centred within academic scholarship, and employs the thought of theorists that readers of Environment, Space, Place will undoubtably recognise. Scholarly figureheads such as Jacques Derrida, Alain Badiou, and Michel Foucault, space and place authorities such as Tim Cresswell, Tim Ingold, and Doreen Massey, and art aficionados such as Roland Barthes, Susan Collins, and John Berger frequent the pages. Familiar artistic names are also drawn upon, including Ansel Adams, Gert Jan Kocken, and Gerhard Richter, which soften the strong academic tones that this book voices. This work is clearly sophisticated in terms of lexicon and ideas, however... (shrink)

This paper aims to better understand and account for potential difficulties in empathising with each other in online spaces. I argue that two important differences between online and in-person communication are both to do with what information comes across in equivalent interactions. Firstly, there are ways in which less information comes across in online interactions (both consciously and unconsciously). Secondly, agents have greater control over what information comes across in online interactions. I argue that these differences can cause problems in (...) terms of whether online spaces are as fruitful ground for empathising with each other. This is because the information that gets left out is often what’s important for building up a fuller and more vivid picture of what the other person’s experiences are like, such as identity-markers or vulnerabilities. But despite this, I end on an optimistic note, because we will become more practiced at reading between the lines, as well as adapting and using media more creatively. (shrink)

This article applies social entropy theory to international trade law, suggesting that observed shifts in world trading system towards disorder are the consequence of insufficient ‘energy’ inputs in the form of an effective, centralized legal framework and focused authoritative organization. In support of this claim, the article draws attention to recognized, substantive deficiencies in the World Trade Organization (WTO). These include trade round negotiation impasse, the rise of bilateralism, indeterminacy in the treaty texts and inadequate enforcement procedures. These problems represent (...) increasing disorganization, or entropy, in the world trading system, a phenomenon characterized most notably by growing income inequality between states and failure to achieve progress in further trade liberalization. While this article does not propose either specific predictions or comprehensive solutions to the dilemma of social entropy in the world trading system, it does suggest that a more robust, authoritative and trade-focused WTO is essential to counter the entropic tendencies within the supra-national trading system. This should help to ensure future growth and achieve the fuller distribution of economic prosperity through global trade. (shrink)

Différents textes de Margaret Fuller et Elizabeth Cady Stanton, deux féministes américaines parfois oubliées de l’historiographie au profit notamment de Susan B. Anthony (dont le nom reste associé à l’amendement qui a accordé, aux États-Unis, le droit de vote aux femmes) ont récemment fait l’objet de traductions en français et d’une édition critique éclairante. Si la lecture parallèle de leurs textes fait apparaître des traits communs entre les deux militantes, parcours et convictions présent...

Excerpt from The Wisdom and Religion of a German Philosopher: Being Selections From the Writings of G. W. F. Hegel Some passages which are valued by Hegel's students will be found to be omitted, and others may be inserted which they think should be excluded. This it is difficult to avoid. I have merely taken these passages which seemed to me most likely to be useful, omitting many as repetitions, or as not comprehensible without a fuller context. Where a (...) translation exists I have given a reference to it in brackets; but in all cases I have referred to the original, and in some cases, mainly for consistency's sake, made some slight alterations in the translator's wording. The German references are quoted from the second amended edition of Hegel's works. I am indebted for considerable assistance in my work to the kindness of Miss Frances H. Simson, m.a., Warden of the Masson Hall, in Edinburgh. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

In spite of the fact that the term ‘sexology’ was popularized in the United States by Elizabeth Osgood Goodrich Willard and that the term ‘sexual science’—which is usually attributed to Iwan Bloch as ‘Sexualwissenschaft’—was actually coined by the American phrenologist Orson Squire Fowler in 1852, the archives of American sexology have received scant attention in the period prior to Alfred Kinsey. In my article, I explore the role of Transcendentalism and phrenology in the production and development of American sexology (...) and sexual science. In particular, I argue that shifting the origins of sexology and sexual science away from Karl Heinrich Ulrichs and Karl-Maria Kertbeny and the more familiar narratives of the German invention of sexuality furnishes a radically different account of early sexology and sexual science. Rather than the unevenly homophilic sympathies of early German activists, their American counterparts promote marital, reproductive, loving sex and vilify prostitution, polygamy, masturbation, contraception, sex for pleasure, and, if they think to mention it, sodomy. In addition to this less progressive story, however, I argue that early American sexologists provide the first theories of gender and help to provide a fuller description of the politics of sexology and sexual science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Prophetic Evangelicals: Envisioning a Just and Peaceable Kingdom ed. by Bruce Ellis Benson, Malinga Elizabeth Berry, and Peter Goodwin Heltzel, and: Bearing True Witness: Truthfulness in Christian Practice by Craig HoveyGuenther “Gene” HaasReview of Prophetic Evangelicals: Envisioning a Just and Peaceable Kingdom EDITED BY BRUCE ELLIS BENSON, MALINGA ELIZABETH BERRY, AND PETER GOODWIN HELTZEL Grand Rapids, MI: Eerdmans, 2012. 225 pp. $35.00Review of Bearing True Witness: (...) Truthfulness in Christian Practice CRAIG HOVEY Grand Rapids, MI: Eerdmans, 2011. 258 pp. $27.00Christian thought and practice in North America—especially in the evangelical world—has undergone significant changes in recent years. Prophetic Evangelicals and Bearing True Witness deal with two areas where this is evident: first, the attention many evangelicals are now giving to social justice and peace and, second, their determination to witness to the truth about Christ in a manner consistent with the Christian gospel. Prophetic evangelicals is the name the editors apply to a new generation of evangelicals who believe that the gospel of Christ requires a commitment to proclaim and embody “the just and peaceable kingdom” (2). These evangelicals view Jesus as inaugurating “a new social order that is a radical alternative to the order of empire” (7).This trend among evangelicals to move beyond the preaching of the gospel in a narrow sense (over against the liberals’ emphasis on social justice) is the culmination of a trend that has been happening since the publication in 1947 of Carl Henry’s The Uneasy Conscience of Modern Fundamentalism. What is new about many younger evangelicals in recent decades is their embrace of the Anabaptist perspective on justice and peace. It is clear in the introductory and concluding chapters by the editors—with their appeals to John Howard Yoder and Stanley Hauerwas and their references to the “cultural captivity” of the church—that this is the trend they have in mind. One also reads hints of liberation theology in the editors’ references to the needs of the people being “holy” (12), to God’s being on the side of—and the gospel always being in favor of—the “least” (47), and to a critique of “the order of empire” (7). Of course, [End Page 221] non-Anabaptist evangelicals are also concerned with these themes as part of their commitment to justice and peace. But it is the distinctive emphasis of this book—with some exceptions among the contributors—that it highlights the ways Anabaptist evangelicals are prophetic.The chapters consist of expositions on the following biblical themes: creation, shalom, justice, kingdom, news, Mary, the cross, church, freedom, reconciliation, resurrection, and hope. The authors include a wide range of evangelicals: from a Kuyperian (Vincent Bacote on creation) to a committed Anabaptist (David Gushee on shalom), to postcolonial Christians (Gabriel Salguero on the cross, and Raymond Alfred on freedom). Although the term is slippery, the inclusion of two contributors raises the question about who the editors consider to be an “evangelical”: Helen Slessarov-Jamir (on justice) agrees with her students’ desire not to learn theology from “dead white men” (77) and embraces religious pluralism (85); Pamela Lightsey (on reconciliation) embraces liberalism and liberation theology and calls herself a “womanist theologian” (169).The chapters contain a diversity of contributions in length and quality. Some are good, short expositions of themes: creation (Bacote), kingdom (Christian Collins Winn), Mary—actually about suffering—(Ruth Padilla DeBorst), church (John Franke), and resurrection (Cherith Fee Nordling). Gushee’s chapter contains a good exposition of the Anabaptist view of shalom, along with typical sweeping statements about the “Constantinian compromise” and the evangelical compromise with the state (72). Two chapters deserve special recognition. Chris Boesel’s chapter, “News,” is an excellent account of the Christian call to justice as part of the full goodness of the gospel. He criticizes both liberal-progressive and evangelical-conservative assumptions about the church’s mission and calls for a “recovering evangelical faith” that pursues justice with repentance, humility, and a reliance on the Holy Spirit. Telford Work’s chapter, “Hope,” also articulates a perceptive critique of the activism of both the Christian Right and the Christian Left. Rejecting all alignments with worldly power, he calls on the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Human Rights and the Ethics of Globalization by Daniel E. Lee and Elizabeth J. LeeGuenther "Gene" HaasHuman Rights and the Ethics of Globalization Daniel E. Lee and Elizabeth J. Lee Cambridge: Cambridge University Press, 2010. 264 pp. $27.99While there have been numerous books written on the nature of rights in a world of globalization, this book fills a gap by presenting a thoughtful and balanced discussion (...) that is firmly grounded in ethical theory yet takes into account the concerns of both nongovernmental organizations (NGOs) and the realities of the business world. The authors acknowledge that there can be naive troublemakers in NGOs and greedy people in business as well as socially concerned people in both groups.The book is divided into three parts. Part 1 deals with the philosophical foundations for addressing ethical issues in business within the context of globalization. Here the authors advocate for a limited, carefully defined notion of rights, properly noting that not everything of ethical significance falls under the notion of rights. The important distinction they make is between negative rights (the rights to life and freedom), which oblige us never to harm others, and positive rights (rights of entitlement, such as education, medical care, housing), which depend upon the various types of relationships, voluntary or involuntary, in which people find themselves. The former apply universally to neighbors near and far; the latter, because they are defined by relationships, apply primarily to neighbors near to us. With globalization distant neighbors often become near neighbors—for example, when a company builds a production facility in another country. In view of this, the authors argue that the Enlightenment’s individualistic understanding of rights is incomplete. A fuller version of rights (rooted in Aristotle) situates all humans in social communities where mutual charitable treatment is better suited to promoting human flourishing. With this in mind, the authors use the second form of Kant’s categorical imperative (“Always treat others as ends”) to map out some helpful practical guidelines for multinational corporations that are conducive to human well-being. Such guidelines seek to take into consideration all the constituencies that these organizations are called to serve—including shareholders, customers, employees, suppliers, and communities of location.In part 2 the authors draw on these philosophical foundations and practical guidelines to discuss ethical issues related to business practices in four different [End Page 198] countries: respect for human rights in China given the widespread practice of outsourcing; the condition of workers in Liberia where Firestone is the largest employer; free trade and fair trade issues related to coffee growers in Ethiopia; and the question of whether low-wage factories (maquiladoras) in Mexico exploit workers or provide economic opportunity for them. The authors provide a fair evaluation of each situation rooting their discussion in the nature of each respective business and the conditions over which it has direct control.Part 3 deals with the possibilities and challenges of dealing with multinational corporations that do not respect human rights. Although many argue for sanctions and treaty provisions, the authors argue that these approaches have their limitations. As an alternative, they recommend the Alien Tort Claims Act as the most promising means of enforcing human rights standards among American multinational corporations with overseas operations.This is an insightful and balanced book on human rights and social ethics precisely because it has a positive view of markets and is optimistic about achieving greater social responsibility in the business world. It will be helpful to all committed to promoting ethical business practices in a growing global economy—not only in the church and academy but also in the legal community and business world and in NGOs.Guenther HaasRedeemer University CollegeCopyright © 2013 Society of Christian Ethics... (shrink)

In this paper we defend a direct reference theory of names. We maintain that the meaning of a name is its bearer. In the case of vacuous names, there is no bearer and they have no meaning. We develop a unified theory of names such that one theory applies to names whether they occur within or outside fiction. Hence, we apply our theory to sentences containing names within fiction, sentences about fiction or sentences making comparisons across fictions. We then defend (...) our theory against objections and compare our view to the views of Currie, Walton, and others. (shrink)

Ethical business practices have been widely prescribed, but why? Consumers views on unethical business practices have been studied, but possibly more important to marketers and researchers are consumer actions and reactions to unethical business practices and the businesses themselves. Do consumers react negatively, or in such a way as to "punish" the unethical business? If so, what is the nature and extent of the punishment? This research seeks answers to these questions by examining consumer reactions, such as complaining and switching, (...) to instances of unethical business practices. Using equity theory, this research proposes that consumers should be willing to tolerate some unethical behavior as long as they feel their investments and outcomes remain proportionately equal. Consumers who perceive that their outcome/investment ratio is proportionately unequal to their comparison other will respond by switching or complaining. In this research consumers were exposed to two types of service failures with different levels of service recovery in vignettes. Costs incurred by the consumer during the service transaction were also manipulated in the vignettes. Significant differences were found for complaint behavior in the failure recovery vignettes tested. Specifically, voice complaint was higher in the high cost service encounters in both types of services tested. The recovery attempt used (ethical, unethical, or none) led to significance differences in the variables of complaint, voice complaint, satisfaction, and quality. Higher satisfaction and quality ratings were found for the ethical recovery attempt and higher intentions to use complaint and voice complaint in the unethical recovery attempts. One significant interaction between cost and recovery attempt was found. Intentions to use voice complaint were higher in the high cost situations of ethical and unethical recovery, while approaching equality at the no recovery attempt. (shrink)

This is the first feminist special issue of The Journal of Aesthetics and Art Criticism. Introduction written by Brand [Weiser] and Korsmeyer with essays by Hilde Hein, Paul Mattick, Jr., Timothy Gould, Joanne B. Waugh, Joseph Margolis, Mary Devereaux, Noel Carroll, Flo Leibowitz, Anita Silvers, Elizabeth Ann Dobie, Renee Cox, and Ellen Handler Spitz. A fuller publication from Indiana University Press followed in 1995 edited by Brand [Weiser] and Korsmeyer entitled, Feminism and Tradition in Aesthetics.

Women's small share of professional and managerial occupations compared with their share of the total labor force is examined for the 11 largest racial and ethnic minorities in the United States. Gender-related characteristics—women's labor force participation rates, marital status, and the sex ratio—influence women's share of the top jobs, as do class and ethnic variables such as place of birth, population size, and class of worker. Labor market gender inequality is greatest among the smaller, more affluent minorities, many of whom (...) are recent immigrants to this country. The larger, frequently indigenous, minority groups exhibit less of this kind of inequality. Minority and gender status intersect, so that men monopolize surplus resources among the more affluent minority groups and use these resources to secure a more advantaged labor market position. (shrink)

Most naturalists think that the belief/desire model from Hume is the best framework for making sense of motivation. As Smith has argued, given that the cognitive state (belief) and the conative state (desire) are separate on this model, if a moral judgment is cognitive, it could not also be motivating by itself. So, it looks as though Hume and Humeans cannot hold that moral judgments are states of belief (moral cognitivism) and internally motivating (moral internalism). My chief claim is that (...) the details of Hume’s naturalistic philosophy of mind actually allow for a conjunction of these allegedly incompatible views. This thesis is significant, since readers typically have thought that Hume’s view that motivation is not produced by representations, coupled with his view that moral judgments motivate on their own, imply that moral judgments could never take the form of beliefs about, or representations of, the moral (virtue and vice). (shrink)

How does gender affect work rewards for professionals in a state-run economy? Using surveys from physicians in Estonia in 1991, the authors first found that the gender of the physician did not affect the level of formal rewards. However, because the state allocated formal rewards on the basis of professional purity, which was negatively correlated with feminization, specialties that had the greatest proportion of women also had the lowest formal rewards. These findings contrast with the author's findings for the level (...) of informal “black market” rewards. Women were less likely to receive informal rewards than men, especially if they worked in subfields high in professional purity. The authors conclude that the link between professional purity and feminization is critical in explaining pay differences informal work rewards while gender itself is the critical factor in explaining informal reward differences. (shrink)

This response draws on Saba Mahmood's work on Muslim subjectivities in order to consider how Stalnaker's conceptualization of virtue might be applied to non-Confucian sources. I argue that when applied cross-culturally, Stalnaker's revised definition of “skillful virtue” raises normative and metaethical questions about what counts as a skill versus a mere bodily practice, the process by how skill is acquired, and how we can both allow for the ambiguity of skills and continue to make constructive arguments about them.

THIS ESSAY ARGUES THAT JUDGMENTS ABOUT THE NATURE AND function of human reason play analogous roles in Catholic and Muslim arguments for political liberalism. Focusing on the works of John Courtney Murray and three contemporary Muslim reformers, I note three similarities. First, thinkers in both traditions argue that it is humankind's unique ability to reason about the moral law that constitutes our dignity and provides the foundation for the right to religious liberty. Second, this ability to reason is what allows (...) us to provide the publicly accessible justifications that the liberal principle of reciprocity seems to require. Finally, all four authors argue that their attempts to reform or develop their traditions are dependent upon and required by the dictates of human reason. (shrink)

This essay will move toward a phenomenology of “more” in ten steps. 1st, situates the investigation within the tradition of Husserlian phenomenological practice, then 2nd draws upon Husserl’s own experience of doing phenomenology. 3rd considers some initial aspects of the structure of the lived experience of “more” and 4th is about the number series, while 5th addresses the primal experience of time, space, and movement. 6th focuses on the phenomenological notion of horizons, then 7th turns to the related question of (...) transcendence. 8th takes a critical look at a particular conceptual model sometime used in thinking about the experience of “more”; 9th briefly brings out one of the ethical implications of this critique; and finally, 10th highlights some of the ways in which the research documented here is itself still incomplete and demands “more”.Este ensayo se moverá hacia una fenomenología de "más" en diez pasos. El prime-ro, sitúa la investigación dentro de la tradición de la práctica fenomenológica husserliana; luego, el segundo se basa en la propia experiencia de Husserl de hacer fenomenología; el tercero considera algunos aspectos iniciales de la estructura de la experiencia vivida de "más" y el cuarto es sobre la serie numérica, mientras que el quinto aborda la experiencia primordial de tiempo, espacio y movimiento. El sexto se centra en la noción fenomenológica de horizontes; después el séptimo pasa a la cuestión relacionada con la trascendencia. El octavo echa una mirada crítica a un modelo conceptual particular usado en algún momento para pensar sobre la experiencia de "más"; el noveno destaca brevemente una de las implicaciones éticas de esta crítica;y, finalmente, el décimo resalta algunas de las formas en las que la investigación aquí documentada todavía está incompleta y exige "más". (shrink)

In this paper I evaluate the theoretical and normative validity of Arendt's idea of a public sphere. My discussion is organised under three related headings. First, an exploration of the theme of ‘plurality’ in Arendt's work. This is connected, second, with a distinctive account of the role of ‘representation’ in political life. Third, the relation between ethics and politics, and the particular normativity of Arendt's concept of politics. Finally, I go on to a consideration of how Arendt's scheme of plurality (...) and public political life draw our attention to the themes of political capacity and resistance, risk and public encounter, and an account of the frictional, indeed rebarbative, nature of politics. The aim of the paper is to make clear that these themes remain significant for current debates about participatory deficits and about standards of public conduct. (shrink)