This review article is stimulated by the publication by Polity Press in 2008 of a translation of Bourdieu’s Le Bal des célibataires, which had been published by Editions du Seuil in the year of his death — 2002. Le Bal des célibataires assembled three articles about his native Béarn which Bourdieu had written at roughly ten-year intervals, starting in 1962. Given that Le Bal des célibataires formally constitutes a new publication in that it juxtaposes the three earlier articles, adds a (...) short introduction and republishes, as an appendix, a methodological article first published in the 1970s, the 2002 text provides access to four stages in the development of Bourdieu’s reflexive analysis of traditional society. The article draws attention to some of the objective socio-economic changes in Béarn society in the second half of the 20th century and asks whether the autonomous logic of Bourdieu’s conceptual development in this period was the product of his partisan participation in an originally traditional situation and whether his maintenance of this logic over time was a device to give scientific legitimation to that situation. Consideration of these microcosmic analyses of the Béarn raises questions relevant to international socio-economic development in general, about whether sociology is equipped to offer a scientific explanation of economic and technological changes in society or whether, by definition, it is categorally committed to a conservative value-orientation which criticizes ‘post-human’ postmodernity. (shrink)

Baruch Spinoza was born in Amsterdam during a period of unprecedented scientific, artistic, and intellectual discovery. Upon its release, Spinoza’s Ethics was banned; today it is the quintessential example of philosophical method. Although acknowledged as difficult, the book is widely taught in philosophy, literature, history, and politics. This introduction is designed to be read side by side with Spinoza's work. As a guide to the style, vocabulary, and arguments of the Ethics, it offers a range of interpretive possibilities to (...) prepare students to become conversant with Spinoza's philosophical method and his challenge to conventional thinking. (shrink)

Baruch Spinoza (1632–1677) was born in Amsterdam during a period of unprecedented scientific, artistic, and intellectual discovery. Upon its release, Spinoza’s Ethics was banned; today it is the quintessential example of philosophical method. Although acknowledged as difficult, the book is widely taught in philosophy, literature, history, and politics. This introduction is designed to be read side by side with Spinoza's work. As a guide to the style, vocabulary, and arguments of the Ethics, it offers a range of interpretive possibilities (...) to prepare students to become conversant with Spinoza's philosophical method and his challenge to conventional thinking. (shrink)

Lords of Asia Minor: An Introduction to the Lydians. By Annick Payne and Jorit Wintjes. Philippika, vol. 93. Wiesbaden: Harrassowitz Verlag, 2016. Pp. x + 144, illus. €29.80.

An introduction to the posthumously published "The Wretched of Middle-Earth: an Orkish Manifesto" by Charles Mills.

Abstract—Following the recognition by the House of Lords in AG v Blake of the gain-based remedy of an account of profits in a contractual context, an increasing number of commentators have argued that the English remedial regime for breach of contract should be further reinforced by the introduction of punitive damages. This article considers whether there may be a role for punitive awards in contract law. It seeks to demonstrate that the adoption of punitive damages, without wider reform of (...) the existing remedial regime, may lead to inconsistencies. The reason is that English contract law has generally shown reluctance to view contractual default as being reprehensible or the motive for breach as materially relevant. Legal intervention in particular defined circumstances by way of regulation may be more appropriate than punitive awards. Support for the conclusion that caution should be exercised before reform is undertaken is also drawn from recent developments in France, where the introduction of punitive damages has been proposed as part of a project to reform the Civil Code. (shrink)

Previous ed. by : Lord Lloyd of Hampstead and M.D.A. Freeman.

Introduction to, and overview of, the contents of the Symposium on consent and confidentialityThe papers in this symposium are based on a meeting held by the Academy of Medical Sciences in London on 12 February 2002. The decision to hold this meeting, and to explore in detail these important and contentious issues, arose from a number of concerns that the Academy felt about what may reasonably be called “impediments to medical research”.These include: The regulations arising from the implementation of (...) the European data protection directive and their effect on the gathering and holding of data needed for disease surveillance as well as for research. Phil Boyd, in his paper, presents the views and the work of the Information Commission, the responsible UK body in this area. The “Source Informatics” case where the Department of Health requested a judicial review on the use, by this company, of anonymised prescribing data from general practitioner records for informing the pharmaceutical industry about patterns of drug use. Mr Justice Latham ruled that the use of even this anonymised data for commercial purposes could be a breach of patients' rights to confidentiality. The Court of Appeal, however, emphatically reversed his decision and, no further appeal having been made to the House of Lords, the law of the land is now clear that there is no breach of confidentiality in the use of anonymised data. It did seem to us, …. (shrink)

There is widespread agreement that there should be a principle requiring that artificial intelligence be ‘explicable’. Microsoft, Google, the World Economic Forum, the draft AI ethics guidelines for the EU commission, etc. all include a principle for AI that falls under the umbrella of ‘explicability’. Roughly, the principle states that “for AI to promote and not constrain human autonomy, our ‘decision about who should decide’ must be informed by knowledge of how AI would act instead of us” :689–707, 2018). There (...) is a strong intuition that if an algorithm decides, for example, whether to give someone a loan, then that algorithm should be explicable. I argue here, however, that such a principle is misdirected. The property of requiring explicability should attach to a particular action or decision rather than the entity making that decision. It is the context and the potential harm resulting from decisions that drive the moral need for explicability—not the process by which decisions are reached. Related to this is the fact that AI is used for many low-risk purposes for which it would be unnecessary to require that it be explicable. A principle requiring explicability would prevent us from reaping the benefits of AI used in these situations. Finally, the explanations given by explicable AI are only fruitful if we already know which considerations are acceptable for the decision at hand. If we already have these considerations, then there is no need to use contemporary AI algorithms because standard automation would be available. In other words, a principle of explicability for AI makes the use of AI redundant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.1 (2000) 74-93 [Access article in PDF] "Lord Over the Children of Pride": The Vaine-Glorious Rhetoric of Hobbes's Leviathan Haig Patapan Hobbes claimed in the Leviathan that he had, by "industrious meditation," discovered the Principles of Reason that would allow Commonwealths to be everlasting. He claimed, in other words, to have solved the political problem (1968, chap. 30, 378). All that was now required was (...) to have his work "fall in the hands of a Soveraign" who would, "in protecting the Publique teaching of it, convert this Truth of Speculation, into Utility of Practice" (chap. 31, 408). Accordingly, an important element of his political solution was the Leviathan itself, a work that would instruct the people in the Essential Rights of Sovereignty (chap. 30, 379). It would seem, then, that the Leviathan is an essential combination of these two aspects of Hobbes's endeavour; it is a work that is intended to reveal and persuade. Therefore, it is appropriate to evaluate his undertaking, not only in terms of its teaching, but also in the success of its rhetorical ambition. 1I argue in this paper that Hobbesian rhetoric is fundamentally determined by his political theory, in particular, by his discovery of the problem of vaine-glory, or pride. Pride poses a political problem because it is a passion that produces an unrealistic estimation of our abilities and therefore ultimately leads to deadly struggles and war. Hobbesian political science attempts to overcome the problem of pride by instituting a Leviathan, a lord over the children of pride. Once we see the nature of the political problem as Hobbes presents it and his proposed solution, the rhetorical character of Hobbes's writings becomes clearer.The extent to which Hobbes relies upon, and in crucial respects departs from, the traditional rhetoric that drew upon Artistotle's Rhetoric and subsequently Cicero's De Inventione and Quintilan's Institutio Oratoria is a complex question. 2 In this paper, I explore the rhetoric of the Leviathan, especially its first part, "On Man," to distinguish the Aristotelian and Ciceronian tradition from what I call Hobbes's Euclidean rhetoric. More [End Page 74] specifically, I argue that the structure and movement of part 1 of the Leviathan can be better understood when it is seen as a direct assault on human pride, a stripping away of all claims that may lead to vaine-glory. It is a step-by-step, Euclidean reductio that attempts to curb the readers' passion of glorying. This argument about the rhetorical character of the first part of the Leviathan has important theoretical consequences: it suggests that Hobbes's influential formulation of power, rights, and justice also had a profoundly rhetorical character.But how persuasive is Hobbes's rhetoric? For reasons noted above, this question goes to the heart of his political theory. The final part of this paper explores the efficacy of the Hobbesian rhetoric of pride and therefore of Hobbesian science. I argue that the rhetorical descent in the first part of the Leviathan, where the truth about human weakness is revealed to the proud, is simultaneously an ascent that acknowledges independence and self-sufficiency of human beings as "self-makers." Thus I argue that, rather than overcoming the problem of pride, Hobbesian political science re-founds it on the bases of rights and the promise of unlimited progress through science and commerce: Hobbes's rhetoric reformulated, but did not solve, the problem of pride. The problem of pride The importance of pride for Hobbes's psychology and political theory is evident from the title and frontispiece of the Leviathan. 3 The Leviathan, according to the Old Testament, is a creature of the Lord, set over the children of pride (Job 41:34). In Hobbes's reformulation, the Leviathan is an artificial body, made by the "Art of man," whose business is Salus Populi or the peoples' safety (1968, "Introduction," 81). Thus, from the beginning, the revolutionary flavour of Hobbes's enterprise is made evident: Man replaces God; pride is a problem of safety... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Lord Nottingham and the Conscience of EquityDennis R. KlinckI. Introduction"There is nothing more in our Mouths than Conscience," wrote John Sharp in the 1680s, echoing a sentiment that had been expressed before in the seventeenth century.1 Indeed, one modern writer has observed, uncontroversially, that that century "can justly be called the Age of Conscience."2 Among the foci of this preoccupation one can identify such topics as moral (...) and religious casuistry and "liberty of conscience." My focus in this paper is somewhat different: conscience as a criterion of judgment in the Court of Chancery—the court of equity—and particularly its meaning for Heneage Finch, Lord Nottingham, successively Lord Keeper and Lord Chancellor from 1673 to 1682, a seminal figure in the history of English equity.The intimate connection of conscience with the equitable jurisdiction [End Page 123] is a commonplace,3 and certain aspects of it have been quite thoroughly studied.4 A central problem that has been identified with resort to conscience as a criterion of legal judgment is its subjective and hence ostensibly arbitrary nature. This concern goes back a long way. Thomas Audley, in 1526, argued that conscience was an uncertain ground of law because "it depended upon the 'arbitrament' of one man, the chancellor alone."5 The author of The Replication of a Serjeant at the Laws of England similarly raised the complaint of "divers men, divers conscience."6 No doubt the most remembered comment of this sort is John Selden's that the spaciousness of chancellors' consciences might vary as much as the length of their respective feet, so that equitable adjudication on the basis of conscience was "a roguish thing."7 Nottingham himself balked at the idea that justice might be dispensed according to the kind of conscience that amounted only to "the pleasure of a Court which took upon itself to be purely arbitrary."8Indeed, as the father of systematic equity,9 Nottingham apparently devoted himself to the project, undertaken in some measure by certain of his predecessors,10 of making the jurisdiction regular. He repeatedly makes this [End Page 124] point. In the case just cited, he observes that "equity itself would cease to be Justice if the rules and measures of it were not certain and known" and that "conscience" has to be "dispensed by the rules of science" (639). "Rules," "measures," and "science" are by-words of his preoccupation. Elsewhere, he asserts that "if equity be tied to no rule... everything becomes arbitrary."11At the same time, he did not abandon conscience as a kind of touchstone of equity. He refers to it repeatedly, and often speaks of Chancery as a "court of conscience,"12 as if this was a perfectly natural way of describing it. So the question becomes: how did he reconcile the tendency towards arbitrariness thought to be implicit in "conscience" with the ruled, measured, scientific system that he sought to develop? Or putting the question slightly differently: how did he understand or limit the notion of "conscience" so as to make it compatible with the "regular equity" to which he aspired?What appears to have been a crucial distinction for Nottingham in this regard was that between private conscience and public, or perhaps civic, conscience. In the Prolegomena, he says that "there is a twofold conscience, viz. conscientia politica et civilis, et conscientia naturalis et interna" and that "[m]any things are against inward and natural conscience, which cannot be reformed by the regular and political administration of equity" (194). He makes the point again in "the great case" of Cook v. Fountain: "With such a conscience which is only naturalis et interna this Court hath nothing to do; the conscience by which I am to proceed is merely civilis et politica, and tied to certain measures...."13 As Yale points out, this distinction was not new with Nottingham. The distinction between the forum internum and the forum externum was venerable;14 an anonymous Elizabethan case distinguishes between matters of conscience in which equity will intervene and those that must be left to the party's own moral judgment;15 Francis Bacon recognized, at least as alternatives, a party... (shrink)

Current research in moral development suggests that there are two distinct modes of moral reasoning, one based on a morality of justice, the other based on a morality of care. The research presented here examines the kinds of moral reasoning used by managers in work-related conflicts. Twenty men and twenty women were randomly selected from the population of first level managers in a Fortune 100 industrial corporation. In open-ended interviews each participant was asked to describe a situation of moral conflict (...) in her or his work life. The results indicated a clearly preferred mode of moral reasoning among the participants who described moral conflicts. Nearly all of these predominated with a justice orientation. These findings suggest that a correlation between gender and preferred mode may be context specific. (shrink)

With Artificial Intelligence entering our lives in novel ways—both known and unknown to us—there is both the enhancement of existing ethical issues associated with AI as well as the rise of new ethical issues. There is much focus on opening up the ‘black box’ of modern machine-learning algorithms to understand the reasoning behind their decisions—especially morally salient decisions. However, some applications of AI which are no doubt beneficial to society rely upon these black boxes. Rather than requiring algorithms to be (...) transparent we should focus on constraining AI and those machines powered by AI within microenvironments—both physical and virtual—which allow these machines to realize their function whilst preventing harm to humans. In the field of robotics this is called ‘envelopment’. However, to put an ‘envelope’ around AI-powered machines we need to know some basic things about them which we are often in the dark about. The properties we need to know are the: training data, inputs, functions, outputs, and boundaries. This knowledge is a necessary first step towards the envelopment of AI-powered machines. It is only with this knowledge that we can responsibly regulate, use, and live in a world populated by these machines. (shrink)

The hatchet and the seed -- A tree with deep roots -- The critical tools -- A field crystallizes -- Destruction of nature -- Construction of nature -- Degradation and marginalization -- Conservation and control -- Environmental conflict -- Environmental identity and social movement -- Where to now?

Introduction: The ontological condition -- The problem of philosophical theology -- Interlude 1, on political boundaries and profit: The path of theology : a study of Dietrich Bonhoeffer -- The path of phenomenology : a study of Edmund Husserl -- Interlude 2, on translations: Phenomenology turned theology -- Interlude 3, on bibliolatry: Otherwise than overcoming -- Postlude: on the feminine and ontotheology.

Within stakeholder literature, much attention has been given to which stakeholders "really count." This article strives to explain why organizational theorists should abandon the pursuit of "Who and What Really Counts" to challenge the assumption of a managerial perspective that defines stakeholder legitimacy. Reflecting on the paucity of employee rights and protections in marginalized work environments, I argue that as organizational researchers, we must recognize and take responsibility for the impact of our research models and visions. By confronting and rethinking (...) the foundational assumptions of stakeholder theory, business and society scholars can identify and pursue research questions that more effectively address contemporary social challenges. (shrink)

Shang, Yang. The Book of Lord Shang. A Classic of the Chinese School of Law. Translated from the Chinese with Introduction and Notes by Dr. J.J.L. Duyvendak.

Misophonia is a condition characterized by defensive motivational system emotional responding to repetitive and personally relevant sounds. Preliminary research suggests misophonia may be associated with a range of psychiatric disorders, including personality disorders. However, very little research has used clinician-rated psychometrically validated diagnostic interviews when assessing the relationship between misophonia and psychopathology. The purpose of this study was to extend the early research in this area by examining the relationship between symptoms of misophonia and psychiatric diagnoses in a sample of (...) community adults, using semi-structured diagnostic interviews. Results indicated higher misophonia symptoms were associated with more clinician-rated symptoms of personality disorders, but not other disorders. Anxiety partially mediated the relationship between personality disorder symptoms and misophonia. These results suggest misophonia may be associated with a range of psychiatric symptoms and highlight the role of anxiety in this poorly understood condition. (shrink)

This paper reviews the paper by Kuzma, Najmaie, and Larson that looks at what can be learned from the experience with genetically engineered organisms for oversight of emerging technologies more generally. That paper identifies key attributes of a good oversight system: promoting innovation, ensuring safety, identifying benefits, assessing costs, and doing so all while building public confidence. In commenting on that analysis, this paper suggests that looking at “oversight” in three phases — research and development, regulatory review, and market acceptance (...) — can help to determine when certain of these attributes should take precedence over others and how to structure remedies when an error occurs. The result is an approach that is precautionary with respect to research and development, prudent and open to public input in the regulatory review stage, and purposefully persuasive once market acceptability is at stake, with remedies that are risk-containing in the first phase, risk-managing in the second, and risk-assuaging in the third. Combining the key attributes with the idea of three phases can help attune oversight to society's needs. (shrink)

The use of drones in public healthcare is suggested as a means to improve efficiency under constrained resources and personnel. This paper begins by framing drones in healthcare as a social experiment where ethical guidelines are needed to protect those impacted while fully realizing the benefits the technology offers. Then we propose an ethical framework to facilitate the design, development, implementation, and assessment of drones used in public healthcare. Given the healthcare context, we structure the framework according to the four (...) bioethics principles: beneficence, non-maleficence, autonomy, and justice, plus a fifth principle from artificial intelligence ethics: explicability. These principles are abstract which makes operationalization a challenge; therefore, we suggest an approach of translation according to a values hierarchy whereby the top-level ethical principles are translated into relevant human values within the domain. The resulting framework is an applied ethics tool that facilitates awareness of relevant ethical issues during the design, development, implementation, and assessment of drones in public healthcare. (shrink)

Johann Wolfgang von Goethe’s approach to natural scientific research has unmistakable parallels to phenomenology. These parallels are clear enough to allow one to say confidently that Goethe’s delicate empiricism is indeed a phenomenology of nature. This paper examines how Goethe’s criticisms of Newton anticipated Husserl’s announcement of the crisis of the modern sciences, and it describes how Goethe, at a critical juncture in cultural history, addressed this emerging crisis through a scientific method that is virtually identical to the method of (...) contemporary empirical-phenomenological research in the human sciences. Goethe’s practice of science shares with phenomenology a participatory, morally-responsive, and holistic approach to the description of dynamic life-world phenomena. Delicate empiricism has its own version of the phenomenological epoché, and, like Husserl’s technique of imaginative variation, it strives to disclose the essential or archetypal structure of the phenomenon through the endowment of human imagination. However, a close reading of Goethe suggests that the tendency amongst some scholars to distinguish phenomenology as human science from the natural sciences is actually a costly error which unwittingly falls prey to implicit Cartesian assumptions. Goethe, however, manages to avoid these problems by performing from the first a phenomenology of nature’s sensibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Glory of the Lord: A Theological Aesthetics. Vol. VI: Theology: The Old Covenant. By HANS Uns VoN BALTHASAR. Trans. Brian McNeil, C.R.V. and Erasmo Leiva-Merikakis. Ed. John Riches. San Francisco: Ignatius Press, 1991. Pp. 443. In this penultimate-volume of The Glory of the Lord, von Balthasar sets forth a " biblical aesthetics " in which the manner of the emergence of the Glory of (...) God in the world of man is spelled out. He proceeds by examining the bewildering variety of the manifestations of God's Glory in the Old Testament, but always as unified in their historical convergence upon Jesus, the Christ, the final and definitive presence in history of the divine Glory in whom Word and Image, Messiah and Servant, Son of Man and Son of God, are at one. This manner of proceeding is little consonant with contemporary Catholic exegesis, which prefers to regard the Old Testament as a free-standing hook, and is rather fastidious about reading it as " literally " the prologue and the Sitz im Leben of the New. For such exegetes, the literal and the historical senses are entirely distinct, because of their methodological enlistment in the historical pessimism of the Enlightenment. Balthasar, of course, is not of their camp. Balthasar's mastery of Old Testament exegesis is on a par with the effortless command of the Western philosophical, theological, and literary tradition which he has displayed in the earlier volumes of this work. While he relies heavily upon von Rad, a glance at the index shows that his knowledge of Old Testament scholarship is based upon a wide reading, upon which he levies throughout the book with practiced ease. The exegetical method implicit in his analysis is the one employed by scholars such as de Lubac, Guillet, and Ligier; its classic Augustinian understanding of the free unity of history, and of the consequently free meaning of Old Testament and the New as fulfilled in the Kingdom of God, needs no apology. The currently common supposition that the " literal " sense of Scripture is that which an Enlightened positivism will permit needs only to be recognized to be rejected. In the opening pages of the Introduction Balthasar sets the theme which will dominate the book: the rationally irresolvable dialectical 139 140 BOOK REVIEWS tension between God and all that is not God, a tension inherent in the revelation of the Glory of God. In keeping with the emphasis of his earlier volumes, Balthasar is insistent upon the radical gratuity of the revelation of the Glory of God. The revelatory manifestation of God as God, who is beyond all perception, all knowing, all communication, and yet is communicated, perceived the more surely where the more veiled, and definitively revealed on the Cross. The revelation of God's Glory is of God as the Absolutely Other, as formless, and so as in tension with all form which would mediate the revelation. This communication, this mediation, is utterly ex nihilo; it relies upon no capacity in man, upon no natural process of spiritual development, and is unrelated to, because absolutely transcendent to, all human projects. Impossible to prepare for, the manifestation is constantly new, arising out of no prior possibility in man or his world, and responding to nothing in him which might make the revelation capable of anticipation. The paradox of God's self communication of his formless Glory is then beyond all utterance, and yet is uttered, given form: the final Form is, of course, the Christ. This is the basic datum, the ground upon which all theology rests, and is pure grace, a gift beyond all expectation, incapable of being imagined. All the preparatory Old Testament images finally fail. The paradox, the self communication of God who is beyond all utterance, yet is uttered, has its resolution only in the Form, the personal unity, of Christ. The revelation always at once transcends and assimilates the concrete historical forms by which it is mediated. The pagan materials are transformed by their historical deployment in the revelatione.g., the pagan myths of creation, of divine wars and marriages, the pagan wisdom-and in their deployment, they converge, hut not within the Old... (shrink)

It's not that we haven't always been here, since there was a here. It is that the letters of our names have been scrambled when they were not totally erased, and our fingertips upon the handles of history have been called the random brushings of birds. (Lorde , ix) Because… [racialized peoples'] dehumanization has not been successful, conceiving of self and others and their exercise of themselves both against dehumanization and toward liberatory possibilities has meant living double lives backed up (...) by peopled ways of living, acting, perceiving, thinking familiar with the interstitial, liminal, and with breaking up with, delinking from, colonial modernity. (Lugones, this issue, 20; my emphasis) We are not born women of color. We become women of color. To become women of color, we would need to become fluent in each other's histories, to resist and unlearn an impulse allowing mythologies to replace knowing about one another…. We cannot afford to cease yearning for each other's company. (Alexander , 91; italics in original). (shrink)

In response to Frederick’s exhortation to thoroughly examine the interaction of natural and cultural values, this article considers the mother-child paradigm proposed by Virginia Held and its potential for application to business ethics. The application of the model is done in two parts: the recognition of the centrality of the mothering person and child to our social well-being, and an application of the lessons learned from parenting to our civic roles and work environments.

How is ethical theory used in contemporary teaching in business ethics? To answer this question, we undertook a survey of twenty-five of the leading business ethics texts. Our purpose was to examine the ways in which normative moral theory is introduced and applied to cases and issues. We focused especially on the authors' views of the conflicts and tensions posed by basic theoretical debates. How can these theories be made useful if fundamental tensions are acknowledged? Our analysis resulted in a (...) typology, presented here, of the ways in which normative theory, and the difficulties within it, are handled in business ethics texts. We conclude that there is a serious lack of clarity about how to apply the theories to cases and a persistent unwillingness to grapple with tensions between theories of ethical reasoning. These deficiencies hamper teaching and ethical decision-making. (shrink)

This issue was initiated in a period of global tension and widespread corporate expressions of concern about racism. The articles presented here document the continued presence of disparate racialized experiences in a range of work environments. They provide deep insight into the ways that race shapes the lives of educators, researchers, students, employees, and managers. Such racialized experiences are widely unacknowledged by those whose lives and bodies insulate them. In the time since we initiated this special issue, the anxiety related (...) to talking about race in schools and the workplace has become yet more virulent. In the United States, many municipalities have adopted laws constraining and controlling classroom conversations about race. Corporations continue to struggle with how to implement high-minded DEI policy statements without provoking backlash. We are hopeful that these articles provide greater awareness of racialized capitalism. Further, we aspire to open the door for business ethics research that recognizes the impact of race on institutional policies as well as formal and informal practices. Awareness, recognition, and acknowledgment of disparate impact are essential steps in creating more just work and educational environments. (shrink)

The subject of journal quality has received little attention in the business ethics literature. While there are reasons for this past neglect, there are important new considerations which make it vital that researchers now address this topic. First, virtually all business school departments use evaluations of journal quality as an important indicator of scholarly achievement, yet business ethics has no such studies. Second, as many schools are beginning to ask ethicists to publish in the wider management literature, it is important (...) to find a way to compare journal quality across these domains. In the absence of such studies, performance review committees (including tenure decisions) may well make incorrect inferences about journal quality within business ethics or assume that ethics journals are not prestigious unless a candidate can provide evidence to the contrary (i.e. as in a study like this one). This study addresses these two issues. It relies on an opinion-based survey to establish journal quality by incorporating a list of journals within business ethics and the wider management literature. The target population is active business ethics researchers within the Society for Business Ethics (SBE). We present the results of the study and discuss their implications. (shrink)

This paper examines the relationship between the public health community and the tobacco industry within the framework of a two-factor model of trust and distrust (Lewicki, McAllister & Bies, 1998). We assert that public health’s historical and current interaction with Big Tobacco is best characterized as one of Low Trust/High Distrust, marked by ongoing hostility and preemption. Forced-trust measures based on regulation and litigation and efforts by the tobacco industry to collaborate with public health activists are unlikely to elevate the (...) longer-term level of trust in this relationship, without significantly fuller or more voluntary compliance by tobacco companies. We conclude that distrust of the industry has served and continues to serve multiple purposes for public health activists. There is little incentive for tobacco control activists to adopt a more trusting stance toward the industry, and significant justification for them to maintain a high level of distrust. (shrink)

The papyrus text of the Partheneion, discovered in 1855 and now in the Louvre, consists of 101 lines in three columns. Of these the first 34 lines are badly mutilated owing to the disappearance of the left-hand side of the column, whereas lines 35–101 can be restored with almost complete confidence. Of a fourth column nothing is legible, though a coronis opposite the fifth line of column iii shows that the poem ended only four lines after our text runs out. (...) The lengths of the existing columns are 34 lines, 34 lines, 33 lines. If a full column of 35 lines has been lost before our column i—a pre-eminently reasonable hypothesis—the entire poem will have consisted of 140 lines. Since each strophe consists of fourteen lines, we may thus imagine the whole to have consisted of ten strophes. By a curious coincidence the part of the poem which is almost intact and which deals with the occasion consists of five strophes or seventy lines: it seems to be the case, thus, that the lost or damaged part also consisted of five strophes or seventy lines of choral lyric and dealt with myth: what we can make out, certainly, appears to be exclusively myth and attendant moralising. (shrink)

An accessible introduction to cultural theory and an original polemic about the purpose of criticism. What is criticism for? Over the past few decades, violent disagreements over that question in the academy have burst into the news media. These conflicts have renewed the Culture Wars over the legacy of the 1960s, becoming entangled in national politics and leading to a new set of questions. Does a concern with race, gender, and sexuality, with unacknowledged power and privilege, with identity, give (...) present critics the right to criticize the great works of the past? If we have learned to see those works in terms of historical differences rather than universal truths, how is it that they speak to us at all? In the study of the world's cultures, there is more than one way to avoid being Eurocentric; which way should we choose? Re-examining key thinkers since 1970, including Walter Benjamin, Michel Foucault, Judith Butler, Edward Said, Hortense Spillers, Fredric Jameson, and Stuart Hall, Criticism and Politics offers both a non-specialist introduction to recent cultural theory and a strong new interpretation of how this theory applies to the everyday issue of what cultural critics do and how they should feel about what they do. (shrink)

This case describes the background of cigarette product placement in commercial movies and the emergence of the Smoke Free Movies Initiative. It draws onresearch by tobacco control activists on the impact of smoking in movies on youth smoking initiation. Voluntary and mandated restrictions on the use of cigarettes in film productions are discussed. Historic documents from tobacco industry archives reveal the explicit goals and intentions of tobacco companies to use films to market their products to unsuspecting observers.

This e-special issue explores the reception of Bourdieu’s work in one journal, Theory, Culture & Society, which commenced at about the same time that Bourdieu was beginning to acquire an international reputation. It offers a case-study of the English representation of Bourdieu’s work through almost 40 years and focuses on the role of the journal in carrying Bourdieu’s work across cultural boundaries. It introduces the scope of that work but, primarily, it is designed to encourage reference to his texts in (...) the contexts of their production and reception in order to invite new reflection and new evaluation in relation to contemporary problems. (shrink)