L'éthique de la responsabilité de Hans Jonas conçue à la fin des années 70 se donnait la tâche de faire face aux défis et dangers du progrès technoscientifique et de la crise écologique. Trois décennies après, il sied de se demander si elle est toujours à la hauteur de cette ambition. En effet, les thèmes majeurs de cette théorie éthique - la métaphysique comme fondement de l'éthique, l'heuristique de la peur comme voie d'approche et la téléologie comme manière de reconnaître (...) et de fonder la valeur au sein de la nature - peuvent-ils encore parler au monde d'aujourd'hui tant les défis sont omniprésents et imposants? Comment peut-on s'opposer à l'utopie de Karl Marx relayée par Ernst Bloch quand la crise financière semble prouver qu'il faut probablement attendre et espérer des lendemains meilleurs pour enfin bien vivre? Penser aux générations futures garde-t-il encore son sens quand l'aujourd'hui devient de plus en plus précaire et incertain? Comment vouloir dépasser l'impératif catégorique kantien quand on se rend compte que pouvoir, obligation et devoir deviennent plus que jamais des acquis d'une liberté humaine qui veut fondamentalement se développer de manière réflexive et intersubjective dans un environnement social libre et démocratique? En des termes plus simples : Hans Jonas et son impératif de la responsabilité sont-ils encore actuels? C'est à ces inquiétudes que cette recherche tente de donner une réponse. (shrink)

I show that some of the most initially attractive routes of refuting epistemological solipsism face serious obstacles. I also argue that for creatures like ourselves, solipsism is a genuine form of external world skepticism. I suggest that together these claims suggest the following morals: No proposed solution to external world skepticism can succeed which does not also solve the problem of epistemological solipsism. And, more tentatively: In assessing proposed solutions to external world skepticism, epistemologists should explicitly consider whether those solutions (...) extend to knowledge of other minds. Finally, and also tentatively: epistemological solipsism warrants more philosophical attention than it currently enjoys. (shrink)

"The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.

Because health care professions exist to provide a good for society, ethical questions are inherently part of them. Such professions and their members can be assessed based on how effective they are in developing knowledge and enacting practices that further the health and well‐being of individuals and society. The complexity of contemporary health care environments makes it important to prepare clinicians who can anticipate, recognize, and address problems that arise in practice or that prevent a profession from fulfilling its service (...) goals and obligations. Different health care professions have evolved distinct perspectives about appropriate goals for, and the purposes of, their clinicians, even when the goal of improving health and well‐being for society is shared across professions. While medicine and nursing goals are shared in principle, they differ in the particulars. Given the centrality to nursing of ethical questions, the profession has a collective responsibility to help clinicians at all levels of practice become ethically savvy and to reinforce their moral agency as needed. Both knowledge of nursing ethics and knowledge of the interdisciplinary field of bioethics are critical to nursing work. (shrink)

This book sets out in plain language ethical questions of direct relevance to business today. This new edition expands the range of issues covered and includes a chapter on international business ethics, drawing extensively from Asian examples.

Conscientious objections (CO) can be disruptive in a variety of ways and may disadvantage patients and colleagues who must step-in to assume care. Nevertheless, nurses have a right and responsibility to object to participation in interventions that would seriously harm their sense of integrity. This is an ethical problem of balancing risks and responsibilities related to patient care. Here we explore the problem and propose a nonlinear framework for exploring the authenticity of a claim of CO from the perspective of (...) the nurse and of those who must evaluate such claims. We synthesized the framework using Rest’s Four Component Model of moral reasoning along with tenets of the International Council of Nursing’s (ICN) Code of Ethics for Nurses and insights from relevant ethics and nursing ethics literature. The resulting framework facilitates evaluating potential consequences of a given CO for all involved. We propose that the framework can also serve as an aid for nurse educators as they prepare students for practice. Gaining clarity about the sense in which the concept of conscience provides a defensible foundation for objecting to legally, or otherwise ethically, permissible actions, in any given case is critical to arriving at an ethical and reasonable plan of action. (shrink)

The increased incidence of morbidity and mortality due to Clostridium difficile infection, had led to the emergence of fecal microbial transplantation (FMT) as a highly successful treatment. From this, a 32 strain stool substitute has been derived, and successfully tested in a pilot human study. These approaches could revolutionize not only medical care of infectious diseases, but potentially many other conditions linked to the human microbiome. But a second revolution may be needed in order for regulatory agencies, society and medical (...) practitioners to accept and utilize these interventions, monitor their long term effects, have a degree of control over their use, or at a minimum provide guidelines for donors and recipients. (shrink)

A major focus of ethical argumentation is determining the relative merits of proposed ethical systems. Nevertheless, even the demonstration that a given ethical system was the one most likely to be correct would not establish that an agent should act in accord with that system. Consider, for example, a situation in which the ethical system most likely to be valid is modestly supportive of a certain action, whereas a less plausible system strongly condemns the same action. Should the agent perform (...) the action, arguing that the most plausible system supports doing so, or avoid the action, being conservative about the strong condemnation of it from a less plausible system? I argue that, in general, different ethical frameworks see the ethical world in fundamentally different ways, rendering the comparison of degrees of support and opposition of actions between systems intrinsically invalid. One should indeed choose to act in accord with the most defensible system. I believe that this important topic needs more attention than it has gotten to date. (shrink)

The idea that acquired brain injury (ABI) caused by stroke, hemorrhage, infection or traumatic insult to the brain can result in post-traumatic growth (PTG) for individuals is increasingly attracting psychological attention. However, PTG also attracts controversy as a result of ambiguous empirical findings. The extent that demographic variables, injury factors, subjective beliefs, and psychological health are associated with PTG following ABI is not clear. Consequently, this systematic review and meta-analysis explores the correlates of variables within these four broad areas and (...) PTG. From a total of 744 published studies addressing PTG in people with ABI, eight studies met inclusion criteria for detailed examination. Meta-analysis of these studies indicated that growth was related to employment, longer education, subjective beliefs about change post-injury, relationship status, older age, longer time since injury, and lower levels of depression. Results from homogeneity analyses indicated significant inter-study heterogeneity across variables. There is general support for the idea that people with ABI can experience growth, and that various demographics, injury-related variables, subjective beliefs and psychological health are related to growth. The contribution of social integration and the forming of new identities post-ABI to the experience of PTG is explored. These meta-analytic findings are however constrained by methodological limitations prevalent in the literature. Clinical and research implications are discussed with specific reference to community and collective factors that enable PTG. (shrink)

Newcomers and more experienced feminist theorists will welcome this even-handed survey of the care/justice debate within feminist ethics. Grace Clement clarifies the key terms, examines the arguments and assumptions of all sides to the debate, and explores the broader implications for both practical and applied ethics. Readers will appreciate her generous treatment of the feminine, feminist, and justice-based perspectives that have dominated the debate.Clement also goes well beyond description and criticism, advancing the discussion through the incorporation of a broad (...) range of insights into a new integration of the values of care and justice. Care, Autonomy, and Justice marks a major step forward in our understanding of feminist ethics. It is both direct and helpful enough to work as an introduction for students and insightful and original enough to make it necessary reading for scholars. (shrink)

In this ground-breaking book, Gerald Grace addresses the dilemmas facing Catholic education in an increasingly secular and consumer-driven culture. The book combines an original theoretical framework with research drawn from interviews with sixty Catholic secondary head teachers from deprived urban areas. Issues discussed include: *Catholic meanings of academic success *tensions between market values and Catholic values *threats to the mission integrity of Catholic schools *the spiritual, moral and social justice commitments of contemporary Catholic schools This book will be equally (...) useful to leaders of Catholic and other schools and to all those interested in values and leadership in schooling. (shrink)

How should business deal with society's increasing demands for ethical and social responsibility? In plain language this book considers these and other ethical questions of direct relevance to business in the 1990s. It discusses the nature of ethics, ethical reasoning, the use of stakeholder analysis, and other central concepts used in business ethics. Using mainly, but not exclusively, Australian cases and specific examples, the book covers issues such as fairness in business dealings, advertising ethics, discrimination, and codes of ethics.

We frequently trust others—even strangers—based on little more than the good word of a third party. The purpose of this paper is to explain how such trust is possible by way of certain speech acts. I argue that the speech act of vouching is the primary mechanism at work in many of these cases and provide an account of vouching in comparison to the speech act of guaranteeing. On this account, guaranteeing and vouching both commit the speaker to certain actions (...) conditional on undesirable events. However, while guaranteeing may generate reliance in someone or something by providing insurance against bad outcomes, vouching may generate trust in another agent by way of the vouching party manifesting their own trust in the party vouched for and enjoining the addressee to trust likewise. (shrink)

This article challenges the widely held view that mysticism is essentially characterized by intense, ineffable, subjective experiences. Instead, I show that mysticism has undergone a series of social constructions, which were never innocent of gendered struggles for power. When philosophers of religion and popular writers on mysticism ignore these gendered constructions, as they regularly do, they are in turn perpetuating a post-Jamesian understanding of mysticism which removes mysticism and women from involvement with political and social justice.

This essay explores Karl Rahner’s use of silence throughout his writings in relation to central themes of his theology. First, in his reflections about encountering the silent mystery of God in prayer, Rahner discovers that this painful silence may indeed be sacramental of God’s abiding nearness, inviting us to greater faith, hope, and love. Second, Rahner engages the transcendental character of this relationship between grace and freedom through the silence that permeates the existential divine-human dialogue. Third, Rahner’s meditations on (...) Jesus, the silent Word, reveal how Jesus’s surrender in freedom to God’s silence enables our own response to God and participation in Jesus’s salvific “death-into-resurrection.” Fourth, Rahner elucidates the role of silence in ordinary mysticism; patient forbearance, bold proclamation, and love of neighbor are all opportunities for experiencing the grace of the Holy Spirit in everyday life. Finally, these themes converge in Rahner’s thoughts about the importance of silence in the spirituality of the theologian. (shrink)

I develop and defend the view that subjects are necessarily psychologically able to revise their beliefs in response to relevant counter-evidence. Specifically, subjects can revise their beliefs in response to relevant counter-evidence, given their current psychological mechanisms and skills. If a subject lacks this ability, then the mental state in question is not a belief, though it may be some other kind of cognitive attitude, such as a supposition, an entertained thought, or a pretense. The result is a moderately revisionary (...) view of belief: while most mental states we thought were beliefs are beliefs, some mental states which we thought were beliefs are not beliefs. The argument for this view draws on two key claims: First, subjects are rationally obligated to revise their beliefs in response to relevant counter-evidence. Second, if some subject is rationally obligated to revise one of her mental states, then that subject can revise that mental state, given her current psychological mechanisms and skills. Along the way to defending these claims, I argue that rational obligations can govern activities which reflect on one’s rational character, whether or not those activities are under one’s voluntary control. I also show how the relevant version of epistemic ‘ought’ implies ‘can’ survives an objection which plagues other variants of the principle. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 39-41 [Access article in PDF] Wishing I Were Here:Postcards from My Religious Journey Grace G. Burford Prescott College Summer 1966, Bowling Green, Kentucky An energetic ten-year-old, sitting on a red-cushioned wooden pew in a Presbyterian church leans over to her mother to whisper, "Which is it? Are we supposed to be like little children, or leave behind our childish ways?" After church, her mother (...) does a reasonably good job at answering the question.Later, perhaps even later that day, this little girl has gleefully exchanged her dress and going-to-church shoes for a cotton shirt and shorts and blue Keds, and has escaped to her favorite spot in the woods behind her house. There she swings on vines in imitation of Tarzan and plays contentedly on her own for hours, feeling utterly at home.In this scene, we see that the little girl has discovered that she can best deal with a certain type of recurring physical pain by focusing her entire attention on her breath, as she silently repeats "breathing in, breathing out." Fall 1971, Bryn Mawr, Pennsylvania A group of eight or so teenagers attend their English literature class at an elite college-preparatory school for girls. Our hero, recently arrived, southern accent still quite in evidence, revels in real education; this a delightfully stark contrast to what she got from Kentucky public schools, then forty-ninth in the nation according to some poll or other—only Mississippi's were worse. In this particular class she finds herself defending Presbyterians against what she considers simply inaccurate descriptions of them by James Joyce. At the same time, she is waking up to the realization that she does not believe—and the suspicion that she never really has believed—the Christian doctrines she has been raised on. Indeed, she feels quite foolish for never having properly examined what exactly she had bought into when she participated in all those church activities. She can't recall ever actually believing in "God the Father, Almighty, Maker of Heaven and Earth," much less in "Jesus Christ, His only Son, Our Lord," and all the rest of it. [End Page 39] Spring 1975, Swarthmore, Pennsylvania Having thoroughly rejected religion—for she knows none other than the one she grew up with—our hero pursues study of astronomy, math, language, and music, quite intent on becoming a college professor of some subject or another. Somewhat annoyed that she must take two courses in the curricular area that includes religion, philosophy, anthropology, and sociology, but encouraged by her friends' assertions that religion courses are "not too bad," she signs up for religion and science, figuring that at least half of it will be rational. At the same time, she takes a course on Asian religions. Sometime in the middle of a clear spring night we find her engaged in her part-time job, seated at the eyepiece end of a twenty-meter-long, twenty-four-inch refracting telescope, patiently keeping a star placed just so on the cross-hairs in the siting scope, making fine adjustments to the telescope's precise tracking while the light of stars collects on glass plates coated with very fast photographic emulsion. Between clicks of the shutter she ponders the curiously attractive ideas she is encountering in her religion courses this term. Spring 1983, Evanston, Illinois Our hero earns a Ph.D. in the history and literature of religions, with a focus on Buddhism and Hinduism, and heads for Washington, D.C., to become what she had always aspired to be—a college professor. Summer 1997, Interstate 40 Having experienced a denial of tenure, the challenges of part-time college teaching, training and freelance work in the field of copyediting, life as a wildlife-wielding teacher of auditoria full of elementary school children, an administrative job as second-in-command to a self-described megalomaniac, and the vagaries of teaching two hundred students a term—this lifelong seeker eagerly moves across the country to start a job teaching at an alternative, experiential learning-based... (shrink)

The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...) spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised. (shrink)

In the Sermon on the Mount, Christ teaches that God will only forgive [aphiemi] us if we forgive [aphiemi] others; however, it’s hard to understand why God would only forgive us conditionally and yet expect us to forgive unconditionally. I argue that understanding aphiemi as not counting a person’s sin against their relative moral standing makes sense of Christ's teaching.

Before someone opens her mouth to speak, her clothes are available for interpretation. This means that the way a person dresses provides the first information that we are presented with about her. This paper discusses the many ways in which people create and exchange meanings in communication through dress. In this case, dress serves both instrumental and communication functions. In addition to protecting the body from the elements, it also conveys socially relevant information via cultural categories, cultural processes, and individual (...) meaning. All of these are discussed using the Nigerian setting as a case study. (shrink)

‘Human life and sexuality have become the watershed moral issues of our age ’: so begins Nancy Pearcey’s Love Thy Body. Pearcey’s overall aim is to reclaim the moral significance of human embo...

Historians of science in modern China have tried to challenge misconceptions that late nineteenth‐ and early twentieth‐century Chinese were slow to master science or, worse, that they missed the point of science altogether. In so doing, we have often put aside basic questions—like why Chinese were interested in modern science in the first place or how they found modern science useful for their own purposes—in order to demonstrate the quality and advancement of scientific work in China. But overlooking these underlying (...) issues not only strengthens the myth of science as an obvious and inevitable step in development; it also limits the relevance of the Chinese case to the history of science more broadly. If, instead, the spread of science is reconceptualized as a problem of desire and utility, the Chinese example may suggest interesting new avenues for the study of cultural innovation across geographic and disciplinary frameworks. (shrink)

In this paper, Sherrill Grace, Findley’s biographer, will examine her biographical practices in the context of Findley’s own memoir, Inside Memory, and his interest in creating fictional auto/biographers and auto/biography in several of his major novels. His fictional auto/biographers often use the same categories of document that Findley himself used—journals, diaries, archives—and this reality produces some fascinating challenges for a Findley biographer, not least the difficulty of separating fact from fiction, or, as Mauberley says in Famous Last Words, truth (...) from lies. Like many writers, Findley kept journals all his life, and they are a key source of information for his biographer; however, his way of recording information and his creation of fictional journals means that a biographer must tread carefully. While not a theoretical study of auto/biography, in this paper Grace will offer insights into the traps that lie in waiting for a biographer, especially when dealing with a biographee who is as self-conscious an auto/biographer as Findley. (shrink)

I argue that, in George Eliot’s early, definitive statement of realism in the seventeenth chapter of Adam Bede, realism will only have been accomplished when readers have learned not merely to respect, but to desire, the dysphorically sexed bodies of others. In this sense, I argue, realism shares a central tenet with two of the more controversial and, frankly, neglected dimensions of Freudian thinking—which Sigmund Freud himself took to be indipensable components in the treatment of neurotics—castration complex and penis envy. (...) Though post-Freudian analysts have frequently found these dimensions of libidinal embodiment distasteful, to trans people they are central and in certain respects definitive aspects of social participation. Hence, while trans studies tends to eschew psychoanalysis altogether, and the only psychoanalysts to write about trans people tend to be Lacanians for whom Freud’s therapeutic ambitions were frequently mystified, reappraising the realist dimension of psychoanalytic practice can reveals the trans logic at the core of both Freud’s project and Eliot’s. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 63-67 [Access article in PDF] A Buddhist Reflects (Practices Reflection) on Some Christians' Reflections on Buddhist Practices Grace Burford Prescott College A tourist lost in New York City asks of a passerby, "How do I get to Carnegie Hall?"The musically inclined informant replies, "Practice, practice, practice!" Often people who have just heard I am a college professor with a specialty in Buddhism ask me (...) "Are you a practicing Buddhist?" This question has always stumped me. My most common retort (it's not really an answer), "I keep practicing; maybe someday I'll get it right," both evades and critiques the question. As we use the term in everyday conversation, "practice" generally means disciplined repetition of an activity, usually in preparation for a performance of some kind. In relation to a religious path, "practice" usually refers to the integration of certain prescribed actions (practices) in one's life. My retort derives from the mixing of these two meanings of the word "practice," and the assumption that--for one reason or another--religious practice does not lead to a perfect performance in the spiritual equivalent of Carnegie Hall.The form of the question puzzles me. Why do they ask about my practice? Why not just ask me "Are you a Buddhist?" I think they expect to discover that I engage in a Buddhist equivalent of going to church. Maybe the inclusion of practice in the question indicates anticipation of some level of earnestness, of application of my self/energy/time in service of my religion--some outward, observable manifestation of my religious orientation, above and beyond just teaching college students about this religion. Perhaps they expect me to confess to being a vegetarian, or meditating, or chanting, or attending Buddhist services of some kind. Although I find the question somewhat intrusive, I understand that most often it arises from well-meaning curiosity, if not genuine interest, and I try to follow my retort with something more pedagogically effective.For most of my life, practice has been about music. I sang before I talked; I began to study piano at an early age; in elementary school I took up guitar and clarinet; in high school I started voice lessons. Learning to play all of these instruments required [End Page 63] practice. Recently, I took up the electric bass guitar, and I'm back to daily practicing. Practice does produce something; it is linearly causal. If I practice my instrument, I get better at producing the sounds I want to produce. Only a nonmusician would say this does not amount to a real accomplishment. At the same time, the activity one practices is the same activity one hopes to perform: I play the bass when I practice, in order to be able to play the bass. Still, I must practice--to get where I want to go, to improve the quality of my playing. After all, I first heard the Carnegie Hall joke from my guitar teacher, who told it both to amuse me and to inspire me to practice, practice, practice. At about the same time, author Catherine Drinker Bowen advised a group of us high school students that--based on her experiences growing up in a family full of musicians--the most effective way to learn an instrument is to fall in love with one's music teacher. In other words, desire serves the crucial function of inspiring one to practice. Yet I know that the same desire that motivates me to practice so that I can play more skillfully (as in "practice makes perfect") can hold me back if I focus on that future desired skillful playing (the "perfection") instead of the present moment of my playing. Further, I can practice to the point of technical expertise--I can accomplish that skill level I am aiming for in practice--and still not produce the musical quality I aspire to play. Practice does produce something necessary, but that something does not suffice. Musicians are no better at naming that other necessary ingredient than are... (shrink)

HIV-related state laws are being created transnationally though the use of omnibus model laws. In 2004, the US Agency for International Development funded the creation of one such guidance text known as the USAID/Action for West Africa Region Model Law, or N'Djamena Model Law, which led to the rapid spread of HIV/AIDS laws, including the criminalisation of HIV transmission, across much of West and Central Africa . In this article, I explicate how an epidemic of highly problematic legislation spread across (...) the region as a result of a text-mediated work process enabled through model laws. I theorise the textual genre of model laws arguing that these texts are best understood as ‘preoperative documents’ which, when activated, can lead to swift legislative reform in and beyond the field of HIV/AIDS governance. The legislative process being investigated was made visible through participant observation, archival research, textual analysis and informant interviews with national and international stakeholders . This involved ethnographic research in Canada, the USA, Switzerland, Austria, South Africa and Senegal . The untold policy processes and narratives explored in this article make evident how the work of contesting problematic HIV/AIDS model laws and newly drafted state laws involves both creating new texts and contesting the legitimacy and efficacy of others. (shrink)

The environmental crisis—because of its complexity, urgency, unpredictability, and scale—requires a defence of the educational role of philosophy and an account of how to implement philosophical pedagogy in the exploration of environmental issues. This is the aim of this paper. As we face an uncertain future, all educators must consider what knowledge and “know-how” young people need, and what kind of people they need to become, if they are to survive and thrive in this changing world. Philosophical educators cannot assume (...) the ongoing utility of their practice, nor can they expect that their practice should remain the same. In the context of the current crisis, the philosophical exploration of emerging environmental issues raises challenges for those who work in the spirit of Community of Enquiry and these challenges require both discipline and flexibility from practitioners and participants. This paper outlines some of the adaptations that I have used to try and respond flexibly to this predicament. But I also defend an issue on which I believe philosophical educators should hold the line—namely the importance of being non-directive on matters that are philosophically contentious. I defend the view that despite the existential nature of this emergency and its profound urgency, it is not the role of philosophical educators to convince or coerce philosophical learners to adopt particular views on the philosophical questions that this crisis raises. This is because all philosophical enquiry involves creating an environment of freedom and responsibility with respect to what participants believe to be right and true and what they do as a result. Participants in enquiry must be epistemically free to explore and evaluate philosophical questions as they see fit, but they must also be epistemically responsible for the evidence and arguments on which their provisional judgements rest. Equally, participants in enquiry must be ethically free to respond to philosophical problems in ways that express and cultivate their authentic character and commitments, but they remain ethically responsible for their true motivations, their professed values and for the real-life consequences of their words and actions, and their silences and inaction. This paper explores some ways to optimise freedom and responsibility in all forms of philosophical enquiry, drawing specifically on examples of my work with young people on philosophically contentious environmental issues. These examples also highlight some of the adaptations that I have developed to address the challenges that environmental enquiry brings. (shrink)

Death beyond Disavowal utilizes "difference" as theorized by women of color feminists to analyze works of cultural production by people of color as expressing a powerful antidote to the erasures of contemporary neoliberalism. According to Grace Kyungwon Hong, neoliberalism is first and foremost a structure of disavowal enacted as a reaction to the successes of the movements for decolonization, desegregation, and liberation of the post-World War II era. It emphasizes the selective and uneven affirmation and incorporation of subjects and (...) ideas that were formerly categorically marginalized, particularly through invitation into reproductive respectability. It does so in order to suggest that racial, gendered, and sexualized violence and inequity are conditions of the past, rather than the foundations of contemporary neoliberalism's exacerbation of premature death. Neoliberal ideologies hold out the promise of protection from premature death in exchange for complicity with this pretense. Using various books and films as case studies, Death beyond Disavowal finds the memories of death and precarity that neoliberal ideologies attempt to erase. Hong posits cultural production as a compelling rejoinder to neoliberalism's violences. She situates women of color feminism, often dismissed as narrow or limited in its effect, as a potent diagnosis of and alternative to such violences. And she argues for the importance of women of color feminism to any critical engagement with contemporary neoliberalism. (shrink)

The predictive validity of the ultimatum game (UG) for cross-cultural differences in real-world behavior has not yet been established. We discuss results of a recent meta-analysis (Oosterbeek et al 2004), which examined UG behavior across large-scale societies and found that the mean percent offers rejected was positively correlated with social expenditure.

The $120 millwn libel suit brought by General William Westmoreland against CBS has been the focus of considerable press and public attention. It was Westmurelad's claim that the CBS broadcast, "The Uncountd Enemy: A Vietnam Deception, contained intentional distortions of fact. CBS stood firmly behind the broadcast, although conceding journalistic flaws. During the trial the procedures followed when making the documentary were closely scrutinized and the nature of teleuision journalistic practice was called into question. The ethical implications of the Westmoreland (...) v. CBS controversy are discussed in this article. (shrink)

This book will appeal to general readers and sociologists as well as art historians because of its original treatment of early photography as a manifestation of class concerns.