Nostalgia, a sentimental longing for one’s past, can serve as a resource for individuals coping with discomforting experiences. The experience of bereavement poses psychological and physical risks....

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)

What leads humans to divide the social world into groups, preferring their own group and disfavoring others? Experiments with infants and young children suggest these tendencies are based on predispo- sitions that emerge early in life and depend, in part, on natural language. Young infants prefer to look at a person who previously spoke their native language. Older infants preferentially accept toys from native-language speakers, and preschool children preferentially select native-language speakers as friends. Variations in accent are sufficient to evoke (...) these social preferences, which are observed in infants before they produce or comprehend speech and are exhibited by children even when they comprehend the foreign-accented speech. Early-developing preferences for native-language speakers may serve as a foundation for later-developing preferences and conflicts among social groups. (shrink)

Essays at the intersection of philosophy and architecture explore how we understand and inhabit space. To be outside allows one a fresh perspective on the inside. In these essays, philosopher Elizabeth Grosz explores the ways in which two disciplines that are fundamentally outside each another—architecture and philosophy—can meet in a third space to interact free of their internal constraints. "Outside" also refers to those whose voices are not usually heard in architectural discourse but who inhabit its space—the destitute, the (...) homeless, the sick, and the dying, as well as women and minorities. Grosz asks how we can understand space differently in order to structure and inhabit our living arrangements accordingly. Two themes run throughout the book: temporal flow and sexual specificity. Grosz argues that time, change, and emergence, traditionally viewed as outside the concerns of space, must become more integral to the processes of design and construction. She also argues against architecture's historical indifference to sexual specificity, asking what the existence of (at least) two sexes has to do with how we understand and experience space. Drawing on the work of such philosophers as Henri Bergson, Roger Caillois, Gilles Deleuze, Jacques Derrida, Luce Irigaray, and Jacques Lacan, Grosz raises abstract but nonformalistic questions about space, inhabitation, and building. All of the essays propose philosophical experiments to render space and building more mobile and dynamic. (shrink)

In this work of sweeping erudition, one of our foremost historians of early Christianity considers a variety of theoretical critiques to examine the problems ...

Kuhn propone en “Conmensurabilidad, comparabilidad y comunicabilidad” la estrategia de distinguir entre interpretación y traducción para responder a las críticas realizadas a su tesis de la inconmensurabilidad entre teorías científicas sucesivas. Esto lo lleva a considerar que la tradición analítica -ejemplificada en Quine de Palabra y Objeto- confunde ambos procesos. Me propongo revisar si es que puede atribuírsele a este autor la confusión señalada, para evaluar a partir de ello la pertinencia de las características que Kuhn le atribuye a la (...) interpretación como reaseguro de la inconmensurabilidad en su versión local. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Elizabeth Hanson-Smith AUGUSTINE'S CONFESSIONS: THE CONCRETE REFERENT The chief problem facing critics who would consider the Confessions as both a literary work and a philosophical treatise remains the connection between the first nine books, the autobiography, and the last four, the metaphysical speculations on time, eternity, epistemology, and theology. A persistent desire to justify the work as an aesthetic whole has led critics on a search for thematic (...) and structural unity; they have been more successful in the former endeavor than in the latter. The interpretation of the work's plot as a peregrinatio animae, a pilgrimage of the soul, is now generally accepted as definitive; but attempts to find structural unity within that broad outline have not progressed beyond Marrou's characterization of the work as a "musical composition."1 His analogy to music has not been anchored to any concrete structural features of the Confessions and does not illuminate the connections between its content and its form. I shall attempt to prove that a unified structural model for the development of the soul in the Confessions does indeed exist and is outlined in Augustine's earlier discursive work, the De quantitate animae.2 The seven degrees or steps (gradus) of the soul's ascent to God, as sketched in the De quantitate, are deliberately fleshed out and translated into a mimetic, narrative version in the Confessions. Placing the two works side by side gives us a unique opportunity to examine a typically medieval literary form, the educative journey, in its relationship to its philosophical premises. Such a study reveals the inner formal unity of the literary work and, further, provides us with significant evidence for a re-examination of Augustine's Neo-Platonism, his supposed dualism, and his influence on later works, both literary and philosophical. In the Confessions we see one of the earliest Christian blendings of several models: first, the educative journey, the archetypal pattern familiar from the Odyssey, the Aeneid, and even The Golden Ass of Apuleius. Augustine's version, like later medieval cosmologies, also 176 Elizabeth Hanson-Smith1 77 includes a vision of the cosmic order and its relationship to human order, elements of significance in pagan philosophical works such as the Timaeus and the Dream of Scipio. But Augustine's journey also depends upon the Judeo-Christian conception of history as a series of figurae or types of the Messiah: the protagonist of the Christian educative journey joins thefigurae of the Biblical past. Christ's incarnation as Mansoul and his life on earth are the pattern of universal history from Fall to Apocalypse; Christ's life becomes a figurative pattern for the actions of Everyman.3 The Confessions is one of the earliest Christian works to apply this pattern in a narrative context. Augustine was also preoccupied with the Hexaemeron, the six days of creation and the seventh of rest. He views the exegesis of Genesis as an explanation of all subsequent life; the Ages of Man recapitulate the days of creation, as do the sacraments and the seven steps in the ascent of the soul. Thus, to the figurative pattern of Christ's "pilgrimage" from creating Logos to Incarnate God and finally to judge at the Second Coming, Augustine applies the schematic seven-fold ascent found in the De quantitate: the soul passes through the ascending steps of animation, sense, art, religion, tranquillity, initiation, and contemplation—each of which is figured by or patterned on a stage in Christ's life, as represented by the sacraments, and each of which, further, reflects a segment of universal history. The seven steps are not simply the movement of the individual soul, but the progress of Mansoul on its journey to Apocalypse. The stylistic differences between the two works—one an exposition written as Socratic dialogue, the other a metaphorical personal narrative —will no doubt give rise to differing interpretations; but one may, I think, object to certain details I suggest while still agreeing that the De quantitate provides the structuring model. Let me first define the major areas of difference between the two works. In the De quantitate, each of the levels or steps of the soul takes on a discrete, separate... (shrink)

This article examines task-setting sequences in university tutorial sessions. Classes from three higher education institutions were audio- and video-recorded. The resulting data, which included both tutor-led and peer group discussions, were transcribed and analysed using conversation analysis. A number of themes emerged from our analysis. First, we found that the tutor's opening turns routinely followed a three-part sequence, the interpersonal and metadiscursive functions of which, we argue, are crucial components in the educative process. Second, we found that students displayed discursively (...) their reluctance to engage in discussion activities and a resistance towards academic or intellectual identities. In contrast to findings from previous studies of tutor—student interaction, we found that interactional power was negotiated in complex and contradictory ways. This, in turn, may embody a range of complex social functions including attention to the `face' concerns of the group, category membership and orientation to broader cultural trends. (shrink)

Contents include a selected bibliography and an editor's Introduction broken into two sections. The first section provides a brief sketch of the historical, social, and biographical context in which Mill wrote and the second traces the central line of argument in the text to aid in the comprehension of the essay's structure, method, and major theses.

H. sapiens stands out from other primates along many social dimensions; however, none seems as prominent and important as the capacity of our species for cumulative cultural evolution or, as Tomasello calls it, “the ratchet.” Although other primate species show evidence of cultural variation, there is little evidence of cumulative cultural evolution, i.e., the gradual accumulation, modification, and refinement of traditions and skills over historical time, in any primate species other than our own. This is clearly an extremely significant component (...) of the human phenotype, responsible for our unparalleled cultural, social, political, and technological achievements. However, it remains extremely controversial what sorts of cognitive capacities are necessary to trigger cumulative cultural evolution and whether any currently proposed candidates are really distinctive of humans. Furthermore, the ratchet raises a bootstrapping problem: before complex skills and technologies are present and necessary for biological success, there appear to be few advantages to high-fidelity social learning; however, without such high-fidelity social learning, it is unclear how traditions capable of generating complex skills and technologies could arise in the first place. In this chapter, we survey relevant empirical research in comparative and developmental psychology, integrating it with a novel theoretical analysis of the bootstrapping problem to defend a hypothesis about the minimal cognitive preconditions on the ratchet. (shrink)

How do politicians engage with and offer to assist their constituents: the people who vote them into power? We address the question by analysing a corpus of 80 interactions recorded at the office of a Member of Parliament in the United Kingdom, and comprising telephone calls between constituents and the MP’s clerical ‘caseworkers’ as well as face-to-face encounters with MPs in their fortnightly ‘surgeries’. The data were transcribed, and then analysed using conversation analysis, focusing on the design and placement of (...) offers of assistance. We identified three types of offers within a longer ‘offering’ sequence: ‘proposal offers’, which typically appear first in any offering sequence, in which politicians and caseworkers make proposals to help their constituents using formats that request permission to do so, or check that the constituent does indeed want help ; ‘announcement offers’, which appear second, and indicate that something has been decided and confirm the intention to act and ‘request offers’, which appear third, and take for form ‘let me do X’. Request offers indicate that the offer is available but cannot be completed until the current conversation is closed; they also appear in environments in which the constituent reissues their problems and appears dissatisfied with the offers so far. The article contributes to what we know about making offers in institutional settings, as well as shedding the first empirical light on the workings of the constituency office: the site of engagement between everyday members of the public and their elected representatives. (shrink)

A historically feminized profession, education in North America remains remarkably unaffected by feminism, with the notable exception of pedagogy and its impact on curriculum. The purpose of this paper is to describe characteristics of feminism that render it particularly useful and appropriate for developing potentialities in education and music education. As a set of flexible methodological tools informed by Gilles Deleuze's notions of philosophy and art, I argue feminism may contribute to education's becoming more efficacious, reflexive, and reflective of the (...) values of its participants. Its impetus involves ‘feminist imperative(s)’ to help in the sense articulated by Elizabeth Grosz: to provoke thought, challenge, and problematize. (shrink)

This article explores why women are rarely executed and examines the execution of four women in the Post-Furman Era, focusing on the execution of Karla Faye Tucker.

In this essay Elizabeth de Freitas follows Tim Ingold's groundbreaking anthropological work on lines and their cultural and material significance to argue that the line is the engine of theory, be it the drawn line of inscription or mathematical measure, the exclusionary line of delineation, or the undulating generative line of flight. De Freitas focuses on contemporary theories of perception that deploy the line — and mobilize the force of theory — so as to encode and reconfigure the student's (...) body. She draws on the work of Gilles Deleuze to develop a topological approach to the line, and argues that such an approach aligns with current philosophical approaches to social interaction that might be termed “topo-philosophy.”. (shrink)

In _Between Gaia and Ground_ Elizabeth A. Povinelli theorizes the climatic, environmental, viral, and social catastrophe present as an ancestral catastrophe through which that Indigenous and colonized peoples have been suffering for centuries. In this way, the violence and philosophies the West relies on now threaten the West itself. Engaging with the work of Glissant, Deleuze and Guattari, Césaire, and Arendt, Povinelli highlights four axioms of existence—the entanglement of existence, the unequal distribution of power, the collapse of the event (...) as essential to political thought, and the legacies of racial and colonial histories. She traces these axioms' inspiration in anticolonial struggles against the dispossession and extraction that have ruined the lived conditions for many on the planet. By examining the dynamic and unfolding forms of late liberal violence, Povinelli attends to a vital set of questions about changing environmental conditions, the legacies of violence, and the limits of inherited Western social theory. _Between Gaia and Ground_ also includes a glossary of the keywords and concepts that Povinelli has developed throughout her work. (shrink)

John Constable is one of England’s best-known landscape painters and greatest artists. While few will object to this statement, what it means will depend on when it was made. In the 150 years since his death in 1837, the terms of Constable’s greatness have shifted several times. In the nineteenth century his scenes of the Stour Valley in Suffolk were valued as images of a particularly English countryside: the placid river with its locks and barges, great overhanging trees, and distant (...) green water-meadows beneath massive cloudy skies. In this century, though the popular conviction of his Englishness persists, Constable is better known as “The Natural Painter.”1 As modernism rewrote the history of art, Constable was rediscovered as the man who excited Eugène Delacroix and other French artists in the 1820s: the natural painter whose freedom of technique, color, and chiaroscuro suggested a new way of representing the truth of landscape. The happy accident of his reception in France in the 1820s anchors English claims to participate in the development of an international style that moves through impressionism toward the more purely painterly and formal values of modernism. This Constable probably still dominates contemporary critical discussions of his work: the truthful student of nature who is also a painter’s painter.2 There is more than a little chauvinism in this view of Constable, but it is the national feeling of a less confident age, always looking over its shoulder to other countries like France. 1. This is the title of Graham Reynolds’ seminal book, Constable, the Natural Painter .2. See, for example, Malcolm Cormack’s recent book, Constable ; hereafter abbreviated C. Elizabeth Helsinger is professor of English at the University of Chicago and coeditor of Critical Inquiry. Her Ruskin and the Art of the Beholder was published in 1982. This essay is part of a book in progress on representations of the rural scene in Victorian England. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Explorations in Ancient and Modern Philosophy by Myles F. BurnyeatAllison Piñeros Glasscock and Elizabeth C. Shaw and Staff*BURNYEAT, Myles F. Explorations in Ancient and Modern Philosophy, vol. 4. Cambridge: Cambridge University Press, 2022. xii + 395 pp. Cloth, $120.00The eleven essays in this collection were originally published while Burnyeat was at All Souls College, Oxford (1996–2006) and during his subsequent retirement. Like volume 3 of the same (...) series, the collection was published posthumously, with editorial work undertaken by Carol Atack, Malcolm Schofield, and David Sedley. Part I contains seven essays on topics in ontology and epistemology; part II contains four essays on physics and optics. The figures examined include the usual suspects—Plato and Aristotle (plus an appearance by Aquinas)—but Burnyeat also draws our attention to some less appreciated accomplices to the ancient philosophical project: the Platonist commentator Numenius of Apamea, the Pythagorean Archytas of Tarentum, and Anaxarchus of Abdera, a follower of Democritus. The result is a collection that showcases one of Burnyeat's greatest strengths: his ability to identify the clues left for us in ancient texts and to produce from them compelling and exquisitely detailed accounts of what ancient philosophers were thinking and why.One of the final papers of the volume illustrates Burnyeat's detective acumen. "Archytas and optics" starts from the following question: Why is optics absent from the mathematical curriculum Plato sketches in the Republic? Burnyeat hypothesizes that if mathematical optics existed when the Republic was written, Plato likely excised it from the curriculum on the grounds that the discipline would lead the student to focus on visible things and their appearances. The bulk of the paper is devoted to establishing the antecedent of this conditional. Burnyeat argues that mathematical optics did exist at the time of the Republic's writing, and he posits the noncanonical Pythagorean Archytas as its founder. To recognize the significance of this lacuna in the Republic's curriculum and to provide a persuasive identification of the founder of an entire discipline is already to make a substantial contribution to scholarship. But how Burnyeat arrives at his central conclusion is equally impressive. He takes the reader on a tour of Aristotle, Plato, and Iamblichus, fragment 4 of Archytas, and the Apologia of Apuleius (whom readers might better recognize as the novelist responsible for The Golden [End Page 345] Ass). The result is not only an answer to the paper's central question, but a deeper understanding of the broader intellectual network in which canonical figures like Plato and Aristotle operated.No fragment is too small to catch Burnyeat's notice, nor is any line in a manuscript too faint. Part I of the collection includes Burnyeat's famous paper "Kinēsis vs. energeia: a much-read passage in (but not of) Aristotle's Metaphysics." The central argument is that Metaphysics 9.6.1048b18–35 is out of place. It was written by Aristotle for a different context and should not be printed in book 9. Because this article is so well known, I will not dwell on the details of the argument, but once again Burnyeat's methodology is worthy of comment. The first part of the paper offers a careful examination of the Metaphysics's manuscript tradition that attends both to what is present and to what is absent. For example, we learn that the focus passage is missing from an entire branch of the tradition, which Burnyeat suggests is the result of a learned excision. Later, Burnyeat develops a psychological sketch of the scribe of manuscript Ab beginning from the observation that a faint line is drawn through part of the focus passage. He argues that the scribe's motivation is not disapproval of the passage's contents but a desire to keep his text and commentary in sync. Observations like these provide the foundation for Burnyeat's thesis about the philosophical import of the focus passage, and they demonstrate that the physical record can be just as vital to reconstructions of ancient philosophy as the words that the record preserves.Occasionally, Burnyeat offers more direct admonitions to his readers about how to approach ancient philosophy. A key lesson... (shrink)

This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the work of Latin American philosophers.

A goal of living as well as possible is central to practice and research with young adults living with home mechanical ventilation (HMV). Significant effort has been put into conceptualizing and measuring the quality of life (QOL) as a proxy for living well. Yet, dominant understandings of QOL have been influenced by normative, ableist, and biomedical discourses about what constitutes a good life that, when applied in practice and systems with those living with HMV, can contribute to exclusion and constrain (...) opportunities to live well. Inquiry into what certain understandings of living well can do is critical to opening up possibilities to reimagine living well with HMV. This paper draws on findings from a critical narrative inquiry that explored the experiences of five young adults (ages 18–40 years) living with HMV. Data were co‐constructed virtually through an initial interview and photo‐elicitation using participant‐generated photographs. A critical narrative analysis of participants' stories made visible the ideological effects of ableist, biomedical, and individualist discourses and how the young adults reproduced and resisted these dominant discourses. Their stories further opened up possibilities for nurses and other healthcare providers to see living well and QOL differently. (shrink)

The target article claims that evolutionary theory predicts the emergence of sex differences in aggression in early childhood, and that there will be no sex difference in anger. It also finds an absence of sex differences in spousal abuse in Western societies. All three are puzzling from an evolutionary perspective and warrant further discussion.

ALTHOUGH STOIC THOUGHT HAS SHAPED THE CHRISTIAN TRADITION IN decisive ways, Christian ethicists largely overlook the insights Stoicism offers for contemporary Christian discussion of virtue. This essay expands and elaborates our retrieval of ancient ethics of virtue by exploring Stoic "assent" and its possible intersections with Christian ethics. Rather than being tragically fatalistic, Stoic assent functions as a response to divine providence that is compatible with theological commitments that find particular expression in historical Protestant traditions: the claim that salvation occurs (...) by faith alone and a conviction that humans are both morally accountable and utterly dependent upon God. Stoic moral thought offers a framework for developing a morally rich account of the virtues that takes seriously these Christian beliefs. (shrink)

This essay reads Julia Kristeva’s ‘novel-essay’ on St. Teresa of Avila, Thérèse mon amour, as a form of relationship to literature we can also see suggested, though not theorized, in Kristeva’s critical thought. Thérèse mon amour performs feats of interpretation and intimacy with St. Teresa’s writing that rehearse key tenets of her theology, but that also revive and re-open questions at the heart of Kristeva’s theoretical matrix, questions of narcissism and love, metaphor and language. The essay traces these questions in (...) Kristeva’s oeuvre, proposing that Thérèse mon amour exposes unexpected affinities between a Kristevan ethics of relationship and the radical dilemma of faith in St. Teresa. The two are united, I suggest, by the fraught project of writing love. (shrink)

In this paper I will explore the philosophical modes of connectivity between ethics and aesthetics. I argue first, that the traditional ethical theories of deontology, consequentialism and virtue ethics can be mapped onto the aesthetic theories of formalism, functionalism and taste. Second, I argue that we can see threesimilar themes running through the literature that explicitly addresses the interdependence of ethics and aesthetics. Finally, I will outline this body of literature, which I shall call ‘aestheticoethical’ theory, using the three categories (...) of essential, instrumental and existential connection. The philosophical landscape I amoutlined in this paper represents the groundwork for a larger pedagogical project. I argue that the traditional ethical theory is limited when it comes to teaching ethics to students going into creative industries like advertising. I propose that these three modes of aesthetico-ethical theory can be used to construct an alternative theoretical framework for teaching ethics at the intersection of creativity and commercial practice. Is philosophy relevant to everyday life? Is it not too abstract and general? The knowledge of priests, psychologists or physicians is as abstract and general, yet its relevance is not contested. Is not its relevance limited to the case of the rare sage which is both able to discuss complex philosophical matters and ready to adopt “the philosophical attitude” to life? Suchpopular notions ignore controversies with regard to the existence of such sages, the content of their alleged wisdom, or the nature or impact of their “philosophical attitude”. Modern philosophy is generally much more skeptical, realistic, pluralistic and therefore “democratic” than the elitist classics. It does not trust myths about the “good life” of the wise, nor ignore their preoccupation with death. (shrink)

This case study describes the design, learning experiences, and student outcomes in one Instructional Design course with an explicit focus on globally competent teaching. We make the argument that forefronting global competence in an Instructional Design course, prior to social studies methods, is a necessary precursor to accelerate students’ progress on a pathway towards teaching for global competence. In support of this argument, we (a) describe the ways in which an Instructional Design course in one university forefronted global competence; (b) (...) explain the short- and long-term outcomes of this design; and (c) highlight four students to illustrate how the Instructional Design course helped to move students along a pathway towards global competence. We nest our approach within a globally competent teaching framework. (shrink)