This collection of essays, on French and francophone prose, poetry, drama, visual art, cinema and thought, assesses guilt and shame in relation to structures of ...

Nietzsche's use of metaphor has been widely noted but rarely focused to explore specific images in great detail. A Nietzschean Bestiary gathers essays devoted to the most notorious and celebrated beasts in Nietzsche's work. The essays illustrate Nietzsche's ample use of animal imagery, and link it to the dual philosophical purposes of recovering and revivifying human animality, which plays a significant role in his call for de-deifying nature.

_The Good Life of Teaching_ extends the recent revival of virtue ethics to professional ethics and the philosophy of teaching. It connects long-standing philosophical questions about work and human growth to questions about teacher motivation, identity, and development. Makes a significant contribution to the philosophy of teaching and also offers new insights into virtue theory and professional ethics Offers fresh and detailed readings of major figures in ethics, including Alasdair MacIntyre, Charles Taylor, and Bernard Williams and the practical philosophies of (...) Hannah Arendt, John Dewey and Hans-Georg Gadamer Provides illustrations to assist the reader in visualizing major points, and integrates sources such as film, literature, and teaching memoirs to exemplify arguments in an engaging and accessible way Presents a compelling vision of teaching as a reflective practice showing how this requires us to prepare teachers differently. (shrink)

Recent calls for retraction of a large body of Chinese transplant research and of Dr Jiankui He’s gene editing research has led to renewed interest in the question of publication, retraction and use of unethical biomedical research. In Part 1 of this paper, we briefly review the now well-established consequentialist and deontological arguments for and against the use of unethical research. We argue that, while there are potentially compelling justifications for use under some circumstances, these justifications fail when unethical practices (...) are ongoing—as in the case of research involving transplantations in which organs have been procured unethically from executed prisoners. Use of such research displays a lack of respect and concern for the victims and undermines efforts to deter unethical practices. Such use also creates moral taint and renders those who use the research complicit in continuing harm. In Part 2, we distinguish three dimensions of ‘non-use’ of unethical research: non-use of published unethical research, non-publication, and retraction and argue that all three types of non-use should be upheld in the case of Chinese transplant research. Publishers have responsibilities to not publish contemporary unethical biomedical research, and where this has occurred, to retract publications. Failure to retract the papers implicitly condones the research, while uptake of the research through citations rewards researchers and ongoing circulation of the data in the literature facilitates subsequent use by researchers, policymakers and clinicians. (shrink)

My point of departure is the observation that people ubiquitously turn to aesthetic practices in response to the loss of a loved one. I argue that profound loss catapults the bereaved person into an alternate “world” that differs in marked ways from the world we usually occupy, an alternate world lacking even the basic coherence we need to function. Aesthetic practices facilitate restoration of coherence to our experience, as well as reconnection with the social world and recovery from the breakdown (...) that profound loss involves. While the aesthetic notion of closure is frequently invoked in connection with the needs of the bereaved, I suggest that while containing the emotions experienced in connection with loss is vital if they are to be processed, unrealistic aspirations toward closure can encourage expectations that harm the bereaved. By contrast, I suggest that the aims of aesthetically punctuating experience and communicating through aesthetic gestures are beneficial for helping the bereaved adjust to their new circumstances. (shrink)

What makes us human is our special motivation to share with others how we feel, what we believe, and what we want to happen in the future. We want to share with others what is real about the world. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship (...) and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us. (shrink)

We study companies that do not produce a sustainability report in contexts where institutionalisation is assumed. Based on a careful analysis of interaction patterns between non-reporting companies, sustainability interest groups, and peer organisations, we find patterns of discursive and material isomorphism that suggest sustainability reporting is confined to an issues-based field, rather than spreading as an institutionalised practice across the business community. We argue that the issues-based field exerts only weak pressure for sustainability reporting, and that encouraging more firms to (...) report rests on understanding what influences companies to interact more widely to become part of this field. (shrink)

Many philosophers contend that selfhood involves a uniquely first-personal experiential dimension, which precedes any form of socially dependent selfhood. In this paper, I do not wish to deny the notion of such a “minimal” experiential dimension as encapsulating the very givenness of experience as for a certain subject, such that experiences are accessible to this subject in a way that they are not for others. However, I do wish to deny any temptation to view minimal experiential selfhood as ontogenetically more (...) primitive than socially constituted selfhood. That is, the ‘thinnest’ construal of minimal experiential selfhood fails to properly account for characteristics that are essential to human selfhood; namely, the intimate, embodied interactions that unfold at the incipient moments of human life. I argue that taking the ontogenesis of embodied human existence seriously involves accepting the de facto equiprimordiality of minimal experientialiasm with a ‘minimal’ form of relational selfhood, i.e. the co-constitution of experience through engagements with others. (shrink)

This article argues for an interpretation of David Strauss: the Confessor and the Writer as embodying the key components of the Nietzschean practice of conflict with a ‘worthier’ enemy. These are carefully considered under the headings of ‘agonism’, ‘imitation’, and a propulsion towards ‘escalation’, that is, beckoning a response from other, would-be, ‘worthier’ enemies. Adding to the standard ‘cultural’ explanation for the origins of the Strauss essay, this article explores the polemical ‘assassination’ of Strauss as ultimately ordered towards assuming Strauss’ (...) status as the pre-eminent Post-Christian freethinker of the era. In this way, the Meditation also acts as an intentionally provocative means for Nietzsche to beckon his audience to both ‘escalate’ the struggle further, and to recognise his presence on the intellectual landscape. Nietzsche conceives greatness as facilitated through conflict; his conflict with Strauss, a worthier foe, anticipates the strategy and approach that Nietzsche will utilise in his later and more significant disputes. (shrink)

One of the reasons for the disappearance of beauty in the artistic ideology of the late twentieth century has been the seeming similarity of beauty to certain kinds of kitsch. Beauty has also been associated with flawlessness and with glamour. I will content that the flawless and the glamorous are actually categories of kitsch, and that the dominance of these images in marketing has contributed to our societal tendency to confuse them with beauty. The quests for flawlessness and glamour are (...) both self-sabotaging, a premise on which the marketing of beauty depends. These false paradigms of beauty have ob cured the fact that human beauty manifests an ideal of balance and health that is neither self-conscious nor a consequence of deliberate effort. I will defend the relevance of this ideal to beauty to our personal and cultural well-being. (shrink)

Circumstances in which someone has died might be particularly prone to the use of kitsch, but gestures that are arguably kitschy can be among the most appropriate ways to express sympathy. Although showing respect for the deceased and the bereaved does require some concern for aesthetic suitability, a certain amount of kitsch may be virtually unavoidable in these contexts, and we should learn to live with that.

What legal rights and duties immigrants should have is among the most ferociously debated topics in the politics of liberal societies today. However, as this article will show, there is remarkably little disagreement of great magnitude among political theorists and philosophers of immigration on the rights and duties of resident immigrants (even in contrast to the closely related philosophical discussion of justice in immigrant admissions). Specifically, this article will survey philosophical positions both on what legal rights immigrants (documented permanent residents, (...) guestworkers, and undocumented immigrants) ought to have (including to citizenship and against deportation), and on what liberal societies may justly do to require immigrants to integrate. This article will reveal that there is a substantial, growing gap between contemporary politics worldwide and what the moral norms of liberalism seem to entail concerning the rights and duties of immigrants. (shrink)

Kathleen Marie Higgins - Nietzsche's Task: An Interpretation of "Beyond Good and Evil" - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 270-271 Book Review Laurence Lampert. Nietzsche's Task: An Interpretation of "Beyond Good and Evil." New Haven: Yale University Press, 2001. Pp. x + 320. Cloth, $40.00. Laurence Lampert's new book Nietzsche's Task offers a section-by-section commentary on one of Nietzsche's most influential works, Beyond Good and Evil. The challenge of such a (...) project is to unify the commentary while doing justice to the range of discussions in the original. Lampert answers this challenge by subsuming his interpretation of each section to an overall interpretation of this work and of Nietzsche's philosophical enterprise generally. Lampert argues that Beyond Good.. (shrink)

Nietzsche's Zarathustra is a guide through the convoluted territory of Nietzsche's Thus Spoke Zarathustra. It shows the philosophical significance of the fictional format as a means to simultaneously propose alternatives to traditional dogmas within the Western tradition and reveal the danger of mistaking doctrinal formulations for living philosophical insight.

In this paper, we identify and discuss how sustainability reporting has spread throughout the Australian business community over the past twenty years or so. We identified all Australian business organisations that have produced a sustainability report since 1995, and we undertook an interview survey with managers of reporting companies. By incorporating a wide range and large number of reporting companies, we offer insights beyond those obtained from traditional report content analysis and from close analyses of singular case-study organisations. We reveal (...) that sustainability reporting has deepened in a few high-impact industries, and it has spread to a small number of firms in a wide range of low-impact industries. We tested whether there were any relationships between the drivers of reporting and the experiences of different types of reporting firms. Many of the relationships we observed were not as clear or as consistent as expected. Sustainability reporting is, however, of strategic importance to reporting companies. Given the small number of reporters in Australia, we raise the possibility of strategic differentiation as a key driver of reporting behaviour and suggest further studies to explore institutional fields that may be shaping sustainability reporting practice. (shrink)

In order for a state to rightfully exercise self-determination by means of setting policies concerning migrants and migration, they must be legitimate, Gillian Brock argues in _Justice for People on the Move_. Legitimacy, in Brock’s view, requires that states satisfy three (jointly sufficient) conditions: they must respect their own citizens’ human rights; they must be a part of a legitimate state system; and they must adequately contribute to the maintenance of this state system. In her new book, Brock also argues (...) persuasively for a variety of migration-related policies that states ought to adopt (concerning, for example, addressing the needs of refugees, regularization of undocumented migrants, and protections for temporary labor migrants). In previous work (Brock, _Global Justice: A Cosmopolitan Account_, Oxford University Press, New York, 2009; Brock and Blake, _Debating Brain Drain: May Governments Restrict Emigration?_, Oxford University Press, New York, 2015), Brock has compellingly defended the justice of policies designed to allay the harmful effects of brain drain. In this commentary, I wish to argue that the legitimacy standard Brock defends in _Justice for People on the Move_ is an obstacle to the justified adoption of the migration-related policies Brock demonstrates here and in previous work to be substantively morally justified, if not required by justice. If a state is not legitimate, then it lacks the moral standing to adopt migration policies that are otherwise morally justified. I do not intend to question the importance of the concept of state legitimacy for political philosophy generally. However, I wish to argue that that in the context of migration justice, considerations of state legitimacy may be contrary to the goal of defending a view on what policies a state ought to adopt. It may be more useful simply to consider whether or not there is moral justification for a particular state to adopt a particular policy. (shrink)

Action research began as an ambitious epistemological and social intervention. As the concept has become reified, packaged for methodology textbooks and professional development workshops, it has degenerated into a cure that may be worse than the disease. The point is not the trivial one that action research, like any practice, sometimes shows up in cheap or corrupt forms. The very idea that action research already exists as a live option is mystifying, distracting us from the deep challenge that action research (...) ultimately represents. Though Joseph Schwab is sometimes credited as a forerunner of action research, it is likely that he would see the new talk of ‘the teacher as researcher’ as indicative of the very epitomization of which he warned. Dewey’s new conception of knowledge, action, and communication – and the vision of the teacher as learner it entails – requires nothing short of a radical rethinking of teaching and inquiry, schooling and teacher education. This essay recalls the promise of... (shrink)

In this article I show that although biological and neuropsychological factors enable and constrain the construction of music, culture is implicated on every level at which we can indicate an emotion-music connection. Nevertheless, music encourages an affective sense of human affiliation and security, facilitating feelings of transcultural solidarity.

In a recent paper, Kyselo argues that an enactive approach to selfhood can overcome ‘the body-social problem’: “the question for philosophy of cognitive science about how bodily and social aspects figure in the individuation of the human individual self” ). Kyselo’s claim is that we should conceive of the human self as a socially enacted phenomenon that is bodily mediated. Whilst there is much to be praised about this claim, I will demonstrate in this paper that such a conception of (...) self ultimately leads to a strained interpretation of how bodily and social processes are related. To this end, I will begin the paper by elucidating the body-social problem as it appears in modern cognitive science and then expounding Kyselo’s solution, which relies on a novel interpretation of Jonas’s concept of needful freedom. In response to this solution, I will highlight two problems which Kyselo’s account cannot overcome in its current state. I will argue that a more satisfactory solution to the body-social problem involves a re-conception of the human body as irrevocably socially constituted and the human social world as irrevocably bodily constituted. On this view, even the most minimal sense of selfhood cannot privilege either bodily or social processes; instead, the two are ontologically entwined such that humans are biosocial selves. (shrink)

Journal of Philosophy of Education, EarlyView.

This study draws on and extends contingency theory, in relation to stakeholder theory to understand the corporate social performance and financial performance link, by evaluating under what circumstances CSP influences CFP. Contingencies include stakeholder configurations/salience and crisis conditions. Using differentiated measures of CSP, this study examined financial effects of various specific stakeholder facing activities pre- and post-crisis in the food/beverage and pharmaceutical industries, and in firms selling search versus experience goods. The results indicate that pre-crisis CSP is related to post-crisis (...) financial effects, but the relationships are dependent on the interactions among the contingencies studied, so investments in certain social areas improve CFP, whereas others may hurt it. This confirms that a finer grained approach should be taken to the examination of CSP and CFP. On a practical basis, it shows that deep stakeholder knowledge and attention to complementary factors to CSP, such as advertising, must be understood, so CSP activities are of benefit to the firm. (shrink)

The theory of we-mode cognition seeks to expand our understanding of the cognition involved in joint action, and therein claims to explain how we can have non-theoretical and non-simulative access to the minds of others (Gallotti and Frith Trends in Cognitive Sciences, 17: 160-165, 2013a, Gallotti and Frith Trends in Cognitive Sciences, 17: 304-305, 2013b). A basic tenet of this theory is that each individual jointly intends to accomplish some outcome together, requiring the adoption of a “first-person plural perspective” (Gallotti (...) and Frith 2013a, p.160) that is neither strictly individualistic – in the sense that a we-mode state is enabled by the joint involvement of (an)other(s) – nor strictly pluralistic – in the sense that the involved individuals, rather than a ‘group’, are the bearers of the relevant joint intention(s). Whilst I concur with the idea that, in certain circumstances, we cognise from an irreducible ‘first-person plural perspective’, Gallotti & Frith’s existing proposal of we-mode cognition is in need of theoretical clarification. In this paper, I deliver such clarification so that the theory of we-mode cognition is re-defined as: (a). sensitive to the phenomenological transformation that is induced by the embodied co-presence of others, and (b). limited to cases in which one intentionally attends to the capacities of one’s co-participant in joint action. (shrink)

Are men oppressed as men? The evidence given in support of affirmative responses to this question usually consists in examples of harms, limitations, or requirements masculinity imposes on men: men are expected to pay on dates, men must be breadwinners for their families, men can be drafted for war, and so forth. This article explicates three hypotheses that account for the harms, limitations, and requirements masculinity imposes on men and, drawing on the work of Alison Jaggar, seeks to show that (...) these hypotheses collectively are explanatorily superior to the hypothesis the men are oppressed as men. (shrink)

A general hypothesis of atom size effects for G.P. zone formation is discussed in this paper and results are presented of precipitation in the systems Fe-Au and Fe-Mo. Techniques used are resistivity measurements and electron microscopy. In the Fe-Mo system it is shown that after initial cluster formation during the early stages of ageing after the quench, further growth ceases and vacancies anneal out into dislocation loops. The activation energy for the initial clustering was 1·3 ev whilst the excess vacancy (...) concentration estimated from the loop area gave a vacancy formation energy of ∼1·5 ev. These results confirm recent quenching results on pure iron. The refusal of Mo zones to grow confirms the general hypothesis of size effects.In the Fe-Au system precipitation of gold platelets after quenching is shown to be associated with the high density of dislocations formed during quenching through the phase transformation of the iron matrix. The effect of the dislocations is shown by the low value of ∼0·5 for the Johnson—Mehl kinetic parameter and by the activation energy for growth which is ∼0·8 of the equilibrium diffusion energy for Au in Fe. As the size-effect hypothesis does not apply to precipitation on dislocations the growth of zones in Fe—Au does not affect its validity. (shrink)

For healing the land and human relationships to land are a step toward healing a troubled relationship, borne of a history, which is painful for native people and shameful for settlers. Protection...

This volume examines the motives behind rejections of beauty often found within contemporary art practice, where much critically acclaimed art is deliberately ugly and alienating. It reflects on the nature and value of beauty, asking whether beauty still has a future in art and what role it can play in our lives generally. The volume discusses the possible “end of art,” what art is, and the relation between art and beauty beyond their historically Western horizons to include perspectives from Asia. (...) The individual chapters address a number of interrelated issues, including: art, beauty and the sacred; beauty as a source of joy and consolation; beauty as a bridge between the natural and the human; beauty and the human form; the role of curatorial practice in defining art; order and creativity; and the distinction between art and craft. The volume offers a valuable addition to cross-cultural dialogue and, in particular, to the sparse literature on art and beauty in comparative context. It demonstrates the relevance of the rich tradition of Asian aesthetics and the vibrant practices of contemporary art in Asia to Western discussions about the future of art and the role of beauty. (shrink)