In response to the ubiquitous graphs and maps of COVID-19, artists, designers, data scientists, and public health officials are teaming up to create counter-plots and subaltern maps of the pandemic. In this intervention, we describe the various functions served by these projects. First, they offer tutorials and tools for both dataviz practitioners and their publics to encourage critical thinking about how COVID-19 data is sourced and modeled—and to consider which subjects are not interpellated in those data sets, and why not. (...) Second, they demonstrate how the pandemic’s spatial logics inscribe themselves in our immediate material landscapes. And third, they remind us of our capacity to personalize and participate in the creation of meaningful COVID visualizations—many of which represent other scales and dimensions of the pandemic, especially the quarantine quotidian. Together, the official maps and counter-plots acknowledge that the pandemic plays out differently across different scales: COVID-19 is about global supply chains and infection counts and TV ratings for presidential press conferences, but it is also about local dynamics and neighborhood mutual aid networks and personal geographies of mitigation and care. (shrink)

Tamen's essay is one of a group of responses to Émilie Hache and Bruno Latour's article “Morality or Moralism?” which advocates our “sensitization” to nonhuman things. Tamen examines the picture of universal reciprocation that Hache and Latour propose, according to which, when I “bow at” (acknowledge) things, some things bow back at me, and I must treat whatever bows back as if it were like me. Unlike James Lovelock, a passage from whose work they discuss, Hache and Latour understand this (...) picture in a sense that is essentially “honorary.” The picture or premise they propose sets up, they admit, “a promising misunderstanding.” Tamen offers two arguments in response: one against as-if locutions and another against the very notion of setting up a misunderstanding. But it is good news, Tamen concludes, that sensitization cannot be set up. To what extent we would want a “revival of scruple” to succeed is a serious question, the answer dependent on how much scruple about which things and for what reasons. However pleasing the Hache/Latour or Lovelock picture, it is easy to imagine an intemperate degree of scruple, requiring agonies of continual debate and calculation of the minutest consequences of our acts and the most unlivable alternatives. (shrink)

Viewed this way, the texts yield striking examples of language and notation that are irreducibly ambiguous and productive because they are ambiguous.

This book draws its inspiration from Hilbert, Wittgenstein, Cavaillès and Lakatos and is designed to reconfigure contemporary philosophy of mathematics by making the growth of knowledge rather than its foundations central to the study of mathematical rationality, and by analyzing the notion of growth in historical as well as logical terms. Not a mere compendium of opinions, it is organised in dialogical forms, with each philosophical thesis answered by one or more historical case studies designed to support, complicate or question (...) it. The first part of the book examines the role of scientific theory and empirical fact in the growth of mathematical knowledge. The second examines the role of abstraction, analysis and axiomatization. The third raises the question of whether the growth of mathematical knowledge constitutes progress, and how progress may be understood. Readership: Students and scholars concerned with the history and philosophy of mathematics and the formal sciences. (shrink)

Over the last decade, the increased use of work teams within organizations has been one of the most influential and far-reaching trends to shape the business world. At the same time, corporations have continued to struggle with increased unethical employee behavior. Very little research has been conducted that specifically examines the developmental aspects of employee ethical decision-making in a team environment. This study examines the impact of a team leader’s perceived integrity on his or her subordinates’ behavior. The results, which (...) came from a survey of 245 MBA students functioning for 2 years in a work team environment, indicate an interaction between leader integrity and team member ethical intentions. (shrink)

In The Case for Rage, Myisha Cherry makes the case for a specific kind of rage, a qualified anger at racial injustice that she calls Lordean rage. Drawing on Audre Lorde's classic essay ‘The Uses of Anger’, Cherry develops the concept of Lordean rage as a productive, liberatory anger and defends it from a variety of objections, ranging from neo-Stoic concerns about anger's capacity for destruction to contemporary worries about the misuse of anger by white allies. The brilliance of the (...) book, I think, lies in its capacity to integrate a wide range of philosophical perspectives and arguments, including those from feminist and critical race theory and analytic philosophy of emotion, and present them in a way that speaks directly to our political and historical moment. The audience for this book is broad: anyone who has ever felt anger at racial injustice will have a stake in this book.Cherry begins with some philosophical distinctions to help delineate the contours of this kind of anger. Lordean rage has a particular object—racial injustice—and a specific motivational stance: ‘It aims at nothing less than transforming our world’ (p. 40). (She leaves it as an open, and interesting, question whether a variation of Lordean rage occurs in other cases of oppression.) For these reasons, Lordean rage demands a non-trivial degree of optimism and hope. It also requires a basic respect for both the victim and the perpetrator of racial injustice (p. 37). This last criterion distinguishes it from other motivating kinds of rage, such as ‘wipe rage’, which seeks to eliminate the object of the rage and ‘narcissistic rage’, which is only concerned with injustices that immediately effect oneself. These distinctions, and other helpful ones, are the subject of Chapter 1, which argues against the tendency to understand anger as a homogeneous or uniform phenomenon. We can’t, Cherry argues, paint anger in such ‘broad strokes’ but need a more nuanced account of how different kinds of angers are operative in different kinds of contexts. (shrink)

By adopting Habermas’ communicative theory, this paper categorizes players’ actions into four elements. The strategic action involves players manipulating each other within the framework of a gameFootnote1; normative action is manifested in following the rules and the underlying ethos; dramaturgical action emerges through the players’ deliberate presentation of themselves to both participants and spectators; and communicative action reveals the purpose of a game as a way of being. The conceptualization of game actions leads to a qualitative redefinition of the perfect (...) game, which enables a greater understanding of the game, its participants, and human excellence. As such, this paper’s significance lies in the proposal that the Habermasian perfect game is a potential solution to Suits’ puzzle about what type of games can be played in his Utopia. (shrink)

Generic language (e.g., “tigers have stripes”) leads children to assume that the referenced category (e.g., tigers) is inductively informative and provides a causal explanation for the behavior of individual members. In two preregistered studies with 4- to 7-year-old children (N = 497), we considered the mechanisms underlying these effects by testing how correcting generics might affect the development of these beliefs about novel social and animal kinds (Study 1) and about gender (Study 2). Correcting generics by narrowing their scope to (...) a single individual limited beliefs that the referenced categories could explain what their members would be like while broadening the scope to a superordinate category (Study 2) uniquely limited endorsement of gender norms. Across both studies, correcting generics did not alter beliefs about feature heritability and had mixed effects on inductive inferences, suggesting that additional mechanisms (e.g., causal reasoning about shared features) contribute to the development of full-blown essentialist beliefs. These results help illuminate the mechanisms by which generics lead children to view categories as having rich inductive and causal potential; in particular, they suggest that children interpret generics as signals that speakers in their community view the referenced categories as meaningful kinds that support generalization. The findings also point the way to concrete suggestions for how adults can effectively correct problematic generics (e.g., gender stereotypes) that children may hear in daily life. (shrink)

Children bring intuitive arithmetic knowledge to the classroom before formal instruction in mathematics begins. For example, children can use their number sense to add, subtract, compare ratios, and even perform scaling operations that increase or decrease a set of dots by a factor of 2 or 4. However, it is currently unknown whether children can engage in a true division operation before formal mathematical instruction. Here we examined the ability of 6- to 9-year-old children and college students to perform symbolic (...) and non-symbolic approximate division. Subjects were presented with non-symbolic or symbolic dividends ranging from 32 to 185, and non-symbolic divisors ranging from 2 to 8. Subjects compared their imagined quotient to a visible target quantity. Both children and adults were successful at the approximate division tasks in both dots and numeral formats. This was true even among the subset of children that could not recognize the division symbol or solve simple division equations, suggesting intuitive division ability precedes formal division instruction. For both children and adults, the ability to divide non-symbolically mediated the relation between Approximate Number System acuity and symbolic math performance, suggesting that the ability to calculate non-symbolically may be a mechanism of the relation between ANS acuity and symbolic math. Our findings highlight the intuitive arithmetic abilities children possess before formal math instruction. (shrink)

This article explores the idea that there is a spectrum of individuals who feel compelled to dwell in the past, either due to psychological or social conditions. I analyze both conditions respectively by critically examining two cases: post-traumatic stress disorder and racialized oppression. I propose that individuals with PTSD can feel psychologically compelled to dwell in the past in a dually negative sense: the individual lives in the past but also broods on it, causing them to feel “stuck” in the (...) past. This kind of “dwelling” can cause individuals to suffer disruptions to their sense of self and intersubjectivity. After exploring the psychological case of dwelling in the past, I explore the social sense in which individuals can dwell in the past due to oppressive social structures by examining the case of racialized oppression. The case of racialization is philosophically stimulating because of its intersubjective dimensions—it subverts the idea that dwelling in the past is simply a psychological phenomenon by capturing that others can help or hinder us with maintaining a sense of self and future-directed intentionality. By putting the phenomenological work of Al-Saji into conversation with recent phenomenological research on incarceration, I propose that racialization can be similarly disruptive to one’s sense of self and intersubjectivity. The proposed account is suggestive that traumatic and oppressive experiences may amplify and compound each other in ways not yet well elucidated in the literature. If this account is taken to be persuasive, it is indicative that both psychological and social conditions mediate one’s temporality and well-being. (shrink)

In this chapter, we address the roles that exemplars might play in a comprehensive response to epistemic injustice. Fricker defines epistemic injustices as harms people suffer specifically in their capacity as (potential) knowers. We focus on testimonial epistemic injustice, which occurs when someone’s assertoric speech acts are systematically met with either too little or too much credence by a biased audience. Fricker recommends a virtue­theoretic response: people who do not suffer from biases should try to maintain their disposition towards naive (...) testimonial justice, and those who find themselves already biased should cultivate corrective testimonial justice by systematically adjusting their credence in testimony up or down depending on whether they are hearing from someone whom they may be biased against or in favor of. We doubt that the prominent admiration-­emulation model of exemplarism will be much use in this connection, so we propose two ways of learning from negative exemplars to better conduct one’s epistemic affairs. In the admiration-­emulation model, both the identification of what a virtue is and the cultivation of virtues identified thusly proceed through the admiration of virtuous exemplars. We show that this model has serious flaws and argue for two alternatives: the envy-­agonism model and the ambivalence-avoidance model. (shrink)

This essay explores how the distinctively anthropological concept of culture provides uniquely valuable insights into the workings of science in its cultural context. Recent efforts by anthropologists to dislodge the traditional notion of culture as a homogenous, stable whole have opened up a variety of ways of imagining culture that place power differentials, flux, and contradiction at its center. Including attention to a wide variety of social domains outside the laboratory, attending to the ways nonscientists actively engage with scientific knowledge, (...) and focusing on the complex interactions that flow both into and out of research laboratories are ways the activities of both scientists and nonscientists can be situated in the heterogeneous matrtx of culture. Three images—the citadel, the rhizome, and the string figure—allow us to picture the discontinuous ways science both permeates and is permeated by cultural life. (shrink)

The role of demographic terminology in the fields of medicine and public health is critical in the identification and allocation of resources to the communities that most benefit from intervention...

Daniel Sennert , a prominent physician and a prolific and influential writer, was both an atomist and an Aristotelian. He was influenced by a distinctive and now little known Aristotelian approach to matter and form, and this promoted his development over time of a hierarchical account of atoms, with elementary atoms and grades of molecules. The first section provides a study of Sennert's Aristotelian foundation. The final two sections consider, in turn, Sennert's development over time of an atomistic theory, and (...) the nature and significance for him of substantial forms. (shrink)

During the early twentieth century, British novelist and philosopher May Sinclair published two book-length defenses of idealism. Although Sinclair is well known to literary scholars, she is little known to the history of philosophy. This paper provides the first substantial scholarship on Sinclair's philosophical views, focusing on her mature idealism. Although Sinclair is working within the larger British idealist tradition, her argument for Absolute idealism is unique, founded on Samuel Alexander's new realist beliefs about the reality of time. Her metaphysics (...) takes idealism and pantheism in new directions and provides fresh insight into 1920s debates between British idealisms and realisms. (shrink)

The question of authenticity centers in the lives of women of color to invite and restrict their representative roles. For this reason, Gayatri Chakravorty Spivak and Uma Narayan advocate responding with strategic essentialism. This paper argues against such a strategy and proposes an epistemic understanding of the question of authentic- ity. The question stems from a kernel of truth—the connection between experience and knowledge. But a coherence theory of knowledge better captures the sociality and the holism of experience and knowledge.

Around the world, a growing number of communities are voicing their demands for authority in the governance of research involving them. Many such communities have experienced histories of exploitative, stigmatizing, intrusive research that failed to benefit them. To better understand what strategies communities are developing in order to have a say in research oversight, we conducted a scoping review of the international peer-reviewed and grey literature. Three primary strategies were identified: (1) guidelines; (2) community review boards; and (3) community advisory (...) boards. Guidelines include documents developed by, with, or for communities to outline ethical behavior or conduct in research with or within the community. Community review boards offer ethical review of research protocols, much like traditional research ethics boards, but are community led and focus on community interests. Community advisory boards consist of representatives from a given community and are developed to advise institutions or research teams on community-level ethical matters pertaining to research projects. Initiatives led by Indigenous communities far outnumbered others in the sample, reflecting the legacy of continuous Indigenous resistance to research as a tool of colonialism. In several cases, communities in marginalized neighbourhoods, where harmful and exploitative research practices have taken place, emphasized the significance of community-led governance grounded in shared geographical and social contexts. We discuss some of the beneficial and challenging features of each type of strategy and offer recommendations for stakeholders who wish to support community-led efforts in research ethics. (shrink)

In this article I criticize some traditional impartiality practices in Western philosophical ethics and argue in favor of Marilyn Friedman’s dialogical practice of eliminating bias. But, I argue, the dialogical approach depends on a more fundamental practice of equanimity. Drawing on the works of Tibetan Buddhist thinkers Patrul Rinpoche and Khenpo Ngawang Pelzang, I develop a Buddhist-feminist concept of equanimity and argue that, despite some differences with the Western impartiality practices, equanimity is an impartiality practice that is not only psychologically (...) feasible but also central to loving relationships. I conclude by suggesting ways that feminist dialogical practices for eliminating bias and meditative practices are mutually supportive. (shrink)

This book explains the importance of embodiment in understanding the function of race. With chapters by expert contributors and coverage of the most recent thinking in philosophy of race, the book is ideal for upper-level students in Phenomenology, Philosophy of Race and Critical Race Theory.

The Cartesian method, construed as a way of organizing domains of knowledge according to the "order of reasons," was a powerful reductive tool. Descartes made significant strides in mathematics, physics, and metaphysics by relating certain complex items and problems back to more simple elements that served as starting points for his inquiries. But his reductive method also impoverished these domains in important ways, for it tended to restrict geometry to the study of straight line segments, physics to the study of (...) ambiguously constituted bits of matter in motion, and metaphysics to the study of the isolated, incorporeal knower. This book examines in detail the negative and positive impact of Descartes's method on his scientific and philosophical enterprises, exemplified by the Geometry, the Principles, the Treatise of Man, and the Meditations. (shrink)

Over the last several decades there has been an increase in the amount of research conducted concerning academically dishonest behaviors at the undergraduate level. However, this research and subsequent interventions are based on the assumptions that there exists a clear understanding of what constitutes academic dishonesty. In an attempt to address this gap in the current literature, a concept synthesis of students’ perceptions of academic behavior was completed. The end result was 18 categories of potentially dishonest academic behaviors. Definitions and (...) examples are explored. Inter-rater reliability was completed and Kappa values are reported as well as implications for teaching and future research. (shrink)

Birdsong is widely analysed and discussed by people coming from both musical and scientific backgrounds. Both approaches provide valuable insight, but I argue that it is only through combining musical and scientific points of view, as well as perspectives from more tangentially related fields, that we can obtain the best possible understanding of birdsong. In this paper, I discuss how my own training as a musician, and in particular as a composer, affects how I listen to and parse birdsong. I (...) identify nine areas of overlap between human music and birdsong, which may serve as starting points both for musical and scientific analysis, as well as for interdisciplinary analysis as practiced in the developing field of “zoomusicology.” Using the hermit thrush (Catharus guttatus) as an example, I discuss how the song of a single species has been described by writers from a variety of disciplines, including music, literature, and the sciences, as well as how we can contextualise these varied perspectives in terms of broader cultural thought trends. I end with discussion of how combining approaches from multiple fields can help us to figure out new questions to ask, can help us identify how our own cultural biases may affect how we hear birdsong, and ultimately can help us develop richer and more nuanced understandings of the songs themselves. (shrink)

In the early twentieth century, Hilda Diana Oakeley set out a new kind of British idealism. Oakeley is an idealist in the sense that she holds mind to actively contribute to the features of experience, but she also accepts that there is a world independent of mind. One of her central contributions to the idealist tradition is her thesis that minds construct our experiences using memory. This paper explores the theses underlying her idealism, and shows how they are intricately connected (...) to the wider debates of her period. I go on to explain how the parts of Oakeley's idealism are connected to further areas of her thought – specifically, her views on history and her growing block theory of time – to provide a sense of Oakeley's philosophy as a system. As there is no existing literature on Oakeley, this paper aims to open a path for further scholarship. (shrink)

This paper focuses around women in the food chain, not in terms of agriculture and development, but as food ourselves. I start from the work of Eva-Maria Simms and Val Plumwood, who examine being eaten by non-human animals, and by human infants and fetuses. I use Simms’s and Plumwood’s examples to argue that in viewing our human selves as edible creatures, we not only distance ourselves from the role of "eater" in the masculinist domination framework but reject and break down (...) the very dichotomy of eater/eaten, predator/prey, diner/dinner. Through the work of Maurice-Merleau Ponty, I argue that our being edible is the obverse of our being consumers: it is this fact which is proven or fulfilled when the consumer is consumed. I then suggest that seeing ourselves as edible is both a call to a greater onto-ecological understanding and to a new understanding of the life/death/life cycle: as an asymmetrical yet symbiotic relationship between organic, decaying, and nourishing bodies. (shrink)

In the 1930s, the Bengali philosopher K. C. Bhattacharyya proposed a new theory of rasa, or aesthetic emotion, according to which aesthetic emotions are feelings that have other feelings as their intentional objects. This paper articulates how Bhattacharyya’s theory offers a novel solution to the puzzle of how it is both possible and rational to enjoy the kind of negative emotions that are inspired by tragic and sorrowful tales. The new solution is distinct from the conversion and compensation views that (...) dominate the existing literature, and it derives its significance from how it ties aesthetic experience to self-awareness. (shrink)

This paper puts forward a new interpretation of the argument at Philebus 36c–40d that pleasures can be false. Protarchus raises an objection at 37e–38a, and in response Socrates presents the elaborate painter-scribe analogy. Most previous interpretations do not explain how the analogy answers Protarchus’ objection. On my account, Protarchus’ objection relies on the plausible intuition that pleasure is simply not in the business of assessing the world, and so it cannot be charged with doing so incorrectly. Socrates responds by demonstrating (...) that pleasure can be mistaken about the world, despite not making an independent assessment of it. The painter-scribe analogy demonstrates how pleasure comes to be mistaken about the world by reproducing the mistake of a judgment. Socrates persuades Protarchus that pleasure can be mistaken in part by preserving his intuition that pleasure itself is not the source of the mistake. (shrink)

In Physics 2.4–6, Aristotle offers an account of things that happen “by luck” and “spontaneously”. Many of these things are what we might think of as “lucky breaks”: cases where things go well for us, even though we don’t expect them to. In Physics 2.5, Aristotle illustrates this idea with the case of a man who goes to the market for some reason unrelated to collecting a debt he is owed. While he is there, this man just so happens to (...) run into his debtor and get his money back—which is what he “wanted” all along. This case has a number of features that have proved puzzling. Most notably, Aristotle seems to think that while “it happened accidentally to him to come and to do this for the sake of getting the money”, nevertheless the man “did not come for the sake of this”—though he “would have”. What must such a proceeding be like to be described in these ways? Physics 2.4–6 makes several important moves towards answering this question. One of them—among the earliest and seemingly a foundational one—is the claim that “for the sake of something are as many things as could be done by thought and by nature”. The aim of this paper is to identify the role that this claim plays in Aristotle’s account of spontaneous proceedings. It defends two main claims. First, Aristotle’s suggestion that spontaneous proceedings could be done by nature and by thought is the product of a more general strategy. His approach is to sketch an intuitive pattern of explanation for proceedings that happen for the sake of something in the ordinary—non-spontaneous—way, and then to try to extend that model to the case of things that do so spontaneously, preserving as much of it as possible. Applying this strategy reveals that whereas nature and thought in fact function as efficient causes of ordinary proceedings that are for the sake of something, this cannot be the case in spontaneous ones. Instead, nature and thought could function as their causes. Second, I argue that Aristotle’s implementation of this strategy is rooted in his account of causation and especially Physics 2.3’s list of “modes” of causes. When he claims that spontaneous proceedings “could” be done by nature and by thought, he is saying that nature and thought are their efficient causes in capacity. In the practical case, spontaneous proceedings are caused by agents who have certain capacities, connected with their desires and abilities. In the right circumstances, these agents would actively exercise those capacities in acting for the sake of a given end. (shrink)

Providing nursing care for people with dementia residing in long-term care facilities poses specific challenges regarding pain practices. With underlying communication barriers unique to dementia pathologies, this population is often unable to communicate verbal sentiments and descriptions of pain. In turn, nurses caring for older persons with dementia have difficulty assessing, managing and treating pain. Objectivity is an imperative factor in healthcare pain practices; however, it is difficult to objectively evaluate someone who cannot accurately communicate their experience of pain. Therefore, (...) the authors believe that subjectivity is also an essential part of evaluating the person with dementia's experience of pain. In this critical reflection, the authors explore objectivity and subjectivity in relation to pain practices for dementia in long-term care. A historical summary of pain is provided outlining the evolution of objectivity and subjectivity related to pain practices. The authors discuss the complexities of assessing and managing pain and offer a new perspective about the role of objectivity (and co-existence of subjectivity) for nurses treating pain in the older adults with dementia. (shrink)

This book present research in ethics with topics including a step-by-step guide to students; wellbeing and disadvantage; ethical disposition of accounting and business management students; collegiality of journals and self-citation on annual bibliometric scorings; trends of tainted publications and their authors' publication profiles; from bioethics to biopolitics and the limits of liberalism.

Feminist scholarship highlighting the importance of sexuality suggests the utility of studying beliefs about gender and sexuality, but the public opinion literature on gender-related attitudes has paid almost no attention to this issue. This research report addresses U.S. men's and women's beliefs about several aspects of sexuality: gender differences in sexual drives, gender inequalities in sexual power, and sexual orientation. The results suggest that men and women tend to share similar beliefs about sexual drives and sexual orientation but disagree notably (...) on issues of sexual power. In addition, naturalization of sexuality is associated with greater acceptance of the sexual status quo, suggesting that naturalizing beliefs play a role in maintaining sexual inequality. (shrink)

People sometimes use speech to interfere with other people’s speech, as in the case of a heckler sabotaging a lecture with constant interjections. Some people claim that such interference infringes upon free speech. Against this view, we argue that where competing speakers in a public forum both have an interest in speaking, free speech principles should not automatically give priority to the ‘official’ speaker. Given the ideals underlying free speech, heckling speech sometimes deserves priority. But what can we say, then, (...) about situations in which heckling clearly seems to infringe upon people’s civil liberties, in a way that intuitively justifies intervention? In such cases, we argue, heckling infringes upon people’s associative freedom. We present and defend an ethical framework for the institutional management of ‘Speech Fights’, geared around this insight. (shrink)

The concept of self-gaslighting has recently become prevalent in popular discourse but has yet to be subjected to detailed philosophical analysis. In this paper, I examine one context in which self-gaslighting is often discussed: situations in which someone has experienced trauma. I argue that the phenomenon currently described as self-gaslighting fails to display core features of manipulative gaslighting and that therefore we should seek other conceptual resources for understanding such cases. I suggest that self-gaslighting, at least in some paradigmatic cases, (...) amounts to either extremely successful interpersonal gaslighting or to internalized oppression. Utilizing these concepts instead of self-gaslighting avoids conceptual difficulties and also has a significant practical payoff. By moving away from the language of self-gaslighting we can move away from feelings of self-blame that so often accompany trauma. (shrink)