Inspired by Jill Kraye's many contributions to European intellectual history, this volume presents a diverse collection of studies in Renaissance philosophy and humanism by leading experts in the field.

The conversation with Jill H. Casid and Anna Campbell is a reconceptualization of several themes to develop an aesthetic that incorporates notions of the necropolitical and redefines the concept of the Anthropocene as the Necrocene. The Necrocene implies an era marked by death, decay, and the consequences of human impact on the environment, as well as a critical reflection on the choices individuals and societies make that contribute to the transition from the Anthropocene to the Necrocene. These reflections serve (...) as cautionary tales or reflections on the unsustainable path of the Anthropocene. An important reflection in the interview is how queer and transgender people are using art and assemblages to refuse the terms of the current tensions of the culture wars. (shrink)

Altered Reading will interest philosophers, literary critics, scholars of religion, and others drawn to Levinas's work.

I argue that the fundamental space of a quantum mechanical world is the wavefunction's space. I argue for this using some very general principles that guide our inferences to the fundamental nature of a world, for any fundamental physical theory. I suggest that ordinary three-dimensional space exists in such a world, but is non-fundamental; it emerges from the fundamental space of the wavefunction.

We describe a set of two computer‐implemented models that solve physics problems in ways characteristic of more and less competent human solvers. The main features accounting for different competences are differences in strategy for selecting physics principles, and differences in the degree of automation in the process of applying a single principle. The models provide a good account of the order in which principles are applied by human solvers working problems in kinematics and dynamics. They also are sufficiently flexible to (...) allow easy extension to several related domains of physics problems. (shrink)

In her 2023 Agriculture, Food & Human Values Society (AFHVS) Presidential Address, Jill Clark reflects on the importance of “joy” in academic pursuits to confront the power of the conventional, industrial food system and generate power through our collective work. Clark addresses the various dimensions of power and their role in addressing systemic injustices by turning questions of power back on herself, examining her engaged research in public participation and collaborative governance. She delves into the need for reflexivity, emphasizing (...) the burden of participation and the ethical dilemmas faced when engaging within inherently inequitable systems. The address acknowledges the potential for collectively generating power to change the conversation and normalize diverse perspectives in the food system discourse. It highlights the role of organizations like the AFHVS in providing spaces for interdisciplinary work and proposes boundary-spanning with other food movement organizations. Clark invites scholars and practitioners to join in table-building efforts to promote inclusivity and reflexivity within AFHVS. (shrink)

In a recent paper, Malament (2004) employs a time reversal transformation that differs from the standard one, without explicitly arguing for it. This is a new and important understanding of time reversal that deserves arguing for in its own right. I argue that it improves upon the standard one. Recent discussion has focused on whether velocities should undergo a time reversal operation. I address a prior question: What is the proper notion of time reversal? This is important, for it will (...) affect our conclusion as to whether our best theories are time-reversal symmetric, and hence whether our spacetime is temporally oriented. *Received February 2007; revised March 2008. †To contact the author, please write to: Department of Philosophy, Yale University, P.O. Box 208306, New Haven, CT 06520-8306; e-mail: jill[email protected]. (shrink)

We are used to talking about the “structure” posited by a given theory of physics, such as the spacetime structure of relativity. What is “structure”? What does the mathematical structure used to formulate a theory tell us about the physical world according to the theory? What if there are different mathematical formulations of a given theory? Do different formulations posit different structures, or are they merely notational variants? I consider the case of Lagrangian and Hamiltonian classical mechanics. I argue that, (...) contrary to standard wisdom, these are not genuinely equivalent theories: they differ in statespace structure. I suggest that we should be realists about statespace structure. (shrink)

The concept of meaningful work has recently received increased attention in philosophy and other disciplines. However, the impact of the increasing robotization of the workplace on meaningful work has received very little attention so far. Doing work that is meaningful leads to higher job satisfaction and increased worker well-being, and some argue for a right to access to meaningful work. In this paper, we therefore address the impact of robotization on meaningful work. We do so by identifying five key aspects (...) of meaningful work: pursuing a purpose, social relationships, exercising skills and self-development, self-esteem and recognition, and autonomy. For each aspect, we analyze how the introduction of robots into the workplace may diminish or enhance the meaningfulness of work. We also identify a few ethical issues that emerge from our analysis. We conclude that robotization of the workplace can have both significant negative and positive effects on meaningful work. Our findings about ways in which robotization of the workplace can be a threat or opportunity for meaningful work can serve as the basis for ethical arguments for how to—and how not to—implement robots into workplaces. (shrink)

We should see the debate over the existence of spacetime as a debate about the fundamentality of spatiotemporal structure to the physical world. This is a non-traditional conception of the debate, which captures the spirit of the traditional one. At the same time, it clarifies the point of contention between opposing views and offsets worries that the dispute is stagnant or non-substantive. It also unearths a novel argument for substantivalism, given current physics. Even so, that conclusion can be overridden by (...) future physics. I conclude that this debate is a substantive one, which the substantivalist is currently winning. (shrink)

This paper explores the connections between two common circulating discourses about queer youth and the ways that these discourses are wielded in the name of creating safe spaces for queer youth. First, the discourse of innocence is still applied to queer youth, however, the application has shifted to focus largely on the ways that queer youth are innocent victims in a society structured around heteronormativity. Second, a common response to this innocent victim discourse has been to position queer youth within (...) a discourse of activist educators. “Discourses not only represent the world as it is, they are also projective, imaginaries, representing possible worlds which are different from the actual world, and tied into projects to change the world in particular directions”. Gay Straight Alliances are one example; GSAs have sprung up across the country because adults, queer adults and allies in particular, have employed both of these discourses in policy decisions and discussions regarding queer students. This paper will highlight some of the ways the discourses of innocent victims and activist educators have been used in the GSA movement. The paper will apply a queer theory lens to the relationship between these discourses and the GSAs to tease out the ways that they work to simultaneously support queer students and serve to limit how queer students and their schools are imagined. The paper will conclude with a discussion of some possibilities for reworking, rupturing, or transforming these discourses so that schools, as well as the queer students and teachers within them, might be better served. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.2 (2000) 263-283 [Access article in PDF] Contesting Metaphors and the Discourse of Consciousness in William James Jill M. Kress Ah, not to be cut off,not by such slight partitionto be excluded from the stars' measure.What is inwardness?What if not sky intensified,flung through with birds and deepwith winds of homecoming? --Rainer Maria Rilke William James's lifelong attention to questions about human mental (...) experience elucidates the development of the concept of consciousness through its realization in fields as disparate as natural science, radical empiricism, and religious mysticism. 1 Over the course of a career that both establishes and traverses disciplinary boundaries, James's work embodies tensions between scientific explanations for mental phenomena and the inescapability of metaphysical arguments. Jamesian psychology thus alternates between materialist and spiritualist assumptions of scientists and philosophers at the turn of the century, joining their compulsive investigations into the nature of consciousness. 2 Most readers [End Page 263] of James puzzle over the theoretical contradictions within his work, debating central philosophical dilemmas concerning the status of the conscious self. Perhaps the most paradoxical aspect of James's theories, his response to dualism, emerges as he attempts to negotiate ethereal explanations for consciousness with bodily processes. 3 The mind-body problem disrupts James's more delicately balanced theories, a disruption registered explicitly through the metaphors in his texts.Reading The Principles of Psychology (1890) alongside "Does 'Consciousness' Exist" (1904), this essay demonstrates how figurative language directs James's study of consciousness. I argue that metaphor does more than describe consciousness; metaphor constructs James's arguments, governs his conflicting theories of mind through a series of rhetorical configurations and provokes the continual reconstruction of his ideas of human subjectivity. Furthermore, while it is impossible for James to explain and to study consciousness without metaphor, he experiences great anxiety about using language, figurative or otherwise, to represent his object of study. The language becomes more powerful than his intentions or designs and, indeed, raises implications that James cannot control. James possesses a heightened awareness of what he crafts with words; he also, perhaps more penetratingly, acknowledges the inadequacy of any linguistic system to realize concepts thoroughly. 4 Struggling over appropriate "names" and "terms" for consciousness, James presupposes some clearly delineated concept around which we might wrap a verbal expression; yet he also seems painfully aware that every new metaphor launches an entirely new theory. Fluid and unpredictable, consciousness becomes like language itself, yielding its power precisely because it can be so many things at once. The ultimate principle of Jamesian consciousness seems to be its creative capacity; still, once James admits that the problem of consciousness is a problem of language, his carefully constructed designs begin to unravel. Though consciousness will be translated into James's notion of "pure experience" by the time he writes the radical empiricism [End Page 264] essays, James remains simultaneously committed to his figures (especially of the "stream of consciousness") and ambivalent about the account of consciousness that they provide. James helps create the modern self with its enhanced individuality, though his metaphors at once direct us inward to a centered, private self and propel us outward to find consciousness materializing in the fluxional cycle of the natural world.In presenting his initial theory of the stream of our thoughts, James argues for its coherence. His most famous metaphor of the "stream" of consciousness appears to saturate the varied material of the mind, its water washing over and through any distinctions or separations which the mind might present: Consciousness, then, does not appear to itself chopped up in bits. Such words as "chain" or "train" do not describe it fitly as it presents itself in the first instance. It is nothing jointed; it flows. A "river" or a "stream" are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life. 5James's desire to find words that are more "natural... (shrink)

Dominant food systems, based on industrial methods and corporate control, are in a state of flux. To enable the transition towards more sustainable and just food systems, food movements are claiming new roles in governance. These movements, and the initiatives they spearhead, are associated with a range of labels (e.g., food sovereignty, food justice, and community food security) and use a variety of strategies to enact change. In this paper, we use the concept of relational fields to conduct a post-hoc (...) analysis of nine cases, examining how social movement organizations and other actors actively create new deliberative governance spaces. We argue that successes are related to the “power to convene,” a process-oriented approach that increases movements’ capacity to mobilize; leverage different types of power; and integrate, coordinate, and build a systems-oriented vision. The power to convene and create deliberative spaces is demonstrated in a variety of contexts and often results in outcomes that further movement aims, including policy change and repositioning food movement actors vis-à-vis others in the field. Our findings suggest that success is not only measured as policy outcomes, but as an advantageous repositioning of social movement actors that enables them to be part of governance processes beyond simple policy advocacy. (shrink)

Jill North offers answers to questions at the heart of the project of interpreting physics. How do we figure out the nature of the world from a mathematically formulated theory? What do we infer about the world when a physical theory can be mathematically formulated in different ways? The notion of structure is crucial to North's answers.

This text is a reply to Dana S. Belu's Heidegger, Reproductive Technology, and the Motherless Age, as part of an Author Meets Critics panel at the 2021 Heidegger Circle, hosted by Roisin Lally at Gonzaga University.

What does Martin Heidegger say about sex or gender? According to most accounts, including Derrida’s influential essay “Geschlecht: Sexual Difference, Ontological Difference,” Heidegger makes a marginal reference to sex in a 1928 Marburg lecture later translated as The Metaphysical Foundations of Logic (GA 26). However, an earlier allusion to sexual difference appears in a 1923 Freiburg lecture, translated as Ontology—the Hermeneutics of Facticity (GA 63) where he explains why he uses the term “Dasein” instead of “man” in his existential analytic. (...) “Man” carries his own historical baggage, representing a living being endowed with reason, as well as a pregiven understanding of what it means to be a person. This latter definition has its roots in a Judeo-Christian tradition where “man” is created in the image of God as the first born of many “brethren.” In a perplexing move, Heidegger then cites biblical passages to highlight the sexed emergence of man in Genesis as he poses the question, “Problem: What is woman?” (GA 63, 22/18). This chapter untangles what it means for Heidegger to ask such a question, particularly as he leaves it unanswered and seemingly negligible in his pursuit of a hermeneutics of facticity. Heidegger states, “Hermeneutics is itself not a philosophy. It wishes only to place an object which has hitherto fallen into forgetfulness before today’s philosophers for their ‘well-disposed consideration’” (GA 63, 20/16). I place the object of sex/gender facticity before today’s philosophers, situating the “Problem: What is woman?” within the context of Heidegger’s larger ontological project, namely to rediscover the question of being. Captured in the eponymous title Ontology—the Hermeneutics of Facticity is the insight that the study of being (ontology) can only be carried out as an interpretive non-objectifying process (hermeneutics) of our existence at a particular time in history (facticity). What does it mean to exist as a certain sex or gender during a particular time? How are sex and gender related to the question of being and the ontological difference? How are we defining sex and gender and to which term does Heidegger refer? Throughout this chapter, I will examine a few instances where Heidegger reckons with the sex/gender question. By posing the inquiry, “Problem: What is Woman?” within the parameters of Heidegger’s larger ontological project, I suggest that sex and gender must be fluid categories insofar as such properties describe the “whatness” of our existence rather than the “how” of our world-forming. That is, Dasein is neutral with respect to these categories as such attributes only show up after a time reckoning with an original position of care-lessness. I also suggest that Heidegger privileges sex/gender facticity in undergirding such neutrality as he contests Christian origin stories of the flesh (GA 63) and evolutionary theories associated with the Lebensphilosophie of his time (GA 26). Finally, I conclude by demonstrating how Heidegger’s distinction between Körper and Leib further upholds sex and gender fluidity. (shrink)

Ethical loneliness is the experience of being abandoned by humanity, compounded by the cruelty of wrongs not being heard. It is the result of multiple lapses on the part of human beings and political institutions that, in failing to listen well to survivors, deny them redress by negating their testimony and thwarting their claims for justice. Jill Stauffer examines the root causes of ethical loneliness and how those in power revise history to serve their own ends rather than the (...) needs of the abandoned. Out of this discussion, difficult truths about the desire and potential for political forgiveness, transitional justice, and political reconciliation emerge. Moving beyond a singular focus on truth commissions and legal trials, she considers more closely what is lost in the wake of oppression and violence, how selves and worlds are built and demolished, and who is responsible for re-creating lives after they are destroyed. Stauffer boldly argues that rebuilding worlds and just institutions after violence is a broad obligation and that those who care about justice must first confront their own assumptions about autonomy, liberty, and responsibility before an effective response to violence can take place. In building her claims, Stauffer draws on the work of Emmanuel Levinas, Jean Améry, Eve Sedgwick, and Friedrich Nietzsche, as well as concrete cases of justice and injustice across the world. (shrink)

Using a Solomon four-group design, we investigate the effect of a case-based critical thinking intervention on students’ critical thinking skills. We randomly assign 31 sessions of business classes to four groups and collect data from three sources: in-class performance, university records, and Internet surveys. Our 2 × 2 ANOVA results showed no significant between-subjects differences. Contrary to our expectations, students improve their critical thinking skills, with or without the intervention. Female and Caucasian students improve their critical thinking skills, but males (...) and non-Caucasian do not. Positive performance goals and negative mastery goals enhance and decrease improvements of their CTA scores, respectively. ACT and age are related to pre- and post-test. Gender is related to pre-test. GPA is related to post-test. Results shed light on the Pygmalion effect, the Galatea effect, ability, motivation, and opportunity as signals for human capital, and business ethics. (shrink)

Hearing, Sound, and the Auditory in Ancient Greece represents the first comprehensive study of the role of sound and hearing in the ancient Greek world. While our modern western culture is almost an entirely visual one, hearing and sound were central to ancient Greeks. The fifteen chapters of this edited volume explore "hearing" as being philosophically significant across numerous texts and figures in ancient Greek philosophy. Through close analysis of the philosophy of such figures as Heraclitus, Sophocles, Plato, Socrates, and (...) Aristotle, Hearing, Sound, and Auditory in Ancient Greece presents new and unique research from philosophers and classicists that aims to redirect us to the ways in which sound, hearing, music, listening, voice, and even silence shaped and reflected the worldview of ancient Greece. (shrink)

Confront the most pressing issues of twenty-first-century America in this fascinating book, which brings together classical Jewish sources, contemporary policy ...

Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.

We investigate whether the disclosure of a firm’s decision to organize as a benefit corporation (BC) rather than a traditional C corporation (CC) influences investors. We survey 136 investors and 57 MBA students and find that they expect BCs to attain higher future corporate social responsibility (CSR) than CCs even when both have equal CSR ratings. Approximately one third of our sample prefers to invest in BCs when CCs have greater financial returns, indicating a willingness by some investors to sacrifice (...) personal financial gain for social good. Our results suggest that investors weight the information contained in BC disclosures as reliable and value-relevant in their investment decisions. We extend the CSR disclosure literature by indicating how investors weight this new type of CSR information, which may affect how BCs fare as publicly traded companies. (shrink)

The article "Picking and Choosing Among Phase I Trials", written by Jill A. Fisher, Torin Monahan and Rebecca L. Walker, was originally published Online First without Open Access. After publication in volume 16, issue 4, page 535-549 the author decided to opt for Open Choice and to make the article an Open Access publication.

Since the 2004 publication of his book The Good in the Right, Robert Audi has been at the forefront of the current resurgence of interest in intuitionism – the idea that human beings have an intuitive sense of right and wrong – in ethics. The New Intuitionism brings together some of the world’s most important contemporary writers from such diverse fields as metaethics, epistemology and moral psychology to explore the latest implications of, and challenges to, Audi’s work. The book also (...) includes an opening chapter that surveys the development of contemporary intuitionism and a conclusion that lays the ground for future developments and debates both written by Audi himself, making this an essential survey of this important school of ethical thought for anyone working in the field. (shrink)

Priority setting is inevitable to control expenditure on expensive medicines, but citizen support is often hampered by the workings of the ‘identified victim effect’, that is, the greater willingness to spend resources helping identified victims than helping statistical victims. In this paper we explore a possible cognitive debiasing strategy that is being employed in discussions on healthcare priority setting, which we call ‘empathy counterbalancing’ (EC). EC is the strategy of directing attention to, and eliciting empathy for, those who might be (...) harmed as a result of one-sided empathy for the very ill who needs expensive treatment. We argue that governments have good reasons to attempt EC because the identified victim effect distorts priority setting in ways that undermine procedural fairness. We briefly outline three areas of application for EC and suggest some possible mechanisms that might explain how EC might work, if at all. We then discuss four potential ethical concerns with EC. First, EC might have the counterproductive effect of reducing overall citizen support for public funding of expensive medical treatments, thereby undermining solidarity. Second, EC may give rise to a ‘competition in suffering’, which may have unintended side effects for patients who feature in attempts at EC. Third, there may be doubts about whether EC is effective. Fourth, it may be objected that EC comes down to emotional manipulation, which governments should avoid. We conclude that insofar these concerns are valid they may be adequately addressed, and that EC seems a promising strategy that merits further investigation. (shrink)

This essay interprets Hannah Arendt’s concept of the “social question” through a reading of her controversial essay “Reflections on Little Rock.” I argue that Arendt’s social question refers to social climbing and not simply poverty, as she initially suggests. The social-climbing framework illuminates “Little Rock” in two ways. First, it explains why Arendt opposed mandatory school desegregation, which she saw as black social climbing, that is, African American citizens and the NAACP using the US courts and federal government to raise (...) the status of African Americans to the level of whites. Second, and more significant, it provides a framework for criticizing “Little Rock” with Arendt’s own standards and criteria in mind. Reminded by Arendt of the suspect politics of social climbing, we can see something she did not: segregation was not “natural” association but an institution established after the Civil War to protect white social climbing and social advancement. (shrink)

This paper critically assesses John Danaher’s ‘ethical behaviourism’, a theory on how the moral status of robots should be determined. The basic idea of this theory is that a robot’s moral status is determined decisively on the basis of its observable behaviour. If it behaves sufficiently similar to some entity that has moral status, such as a human or an animal, then we should ascribe the same moral status to the robot as we do to this human or animal. The (...) paper argues against ethical behaviourism by making four main points. First, it is argued that the strongest version of ethical behaviourism understands the theory as relying on inferences to the best explanation when inferring moral status. Second, as a consequence, ethical behaviourism cannot stick with merely looking at the robot’s behaviour, while remaining neutral with regard to the difficult question of which property grounds moral status. Third, not only behavioural evidence ought to play a role in inferring a robot’s moral status, but knowledge of the design process of the robot and of its designer’s intention ought to be taken into account as well. Fourth, knowledge of a robot’s ontology and how that relates to human biology often is epistemically relevant for inferring moral status as well. The paper closes with some concluding observations. (shrink)

Huw Price argues that there are two conceptions of the puzzle of the time‐asymmetry of thermodynamics. He thinks this puzzle has remained unsolved for so long partly due to a misunderstanding about which of these conceptions is the right one and what form a solution ought to take. I argue that it is Price's understanding of the problem which is mistaken. Further, it is on the basis of this and other misunderstandings that he disparages a type of account which does, (...) in fact, hold promise of a solution. (shrink)

Plato's entire fictive world is permeated with philosophical concern for Eros, well beyond the so-called erotic dialogues. Several metaphysical, epistemological and cosmological conversations - Timaeus, Cratylus, Parmenides, Theaetetus and Phaedo - demonstrate that Eros lies at the root of the human condition and that properly guided Eros is the essence of a life well lived. This book presents a holistic vision of Eros, beginning with the presence of Eros at the origin of the cosmos and the human soul, surveying four (...) types of human self-cultivation aimed at good guidance of Eros and concluding with human death as a return to our origins. The book challenges conventional wisdom regarding the 'erotic dialogues' and demonstrates that Plato's world is erotic from beginning to end: the human soul is primordially erotic and the well-cultivated erotic soul can best remember and return to its origins, its lifelong erotic desire. (shrink)

: This paper provides a simultaneously reflexive and analytical framework to think about obstacles to truly informed consent in social science and biomedical research. To do so, it argues that informed consent often goes awry due to procedural misconceptions built into the research context. The concept of procedural misconception is introduced to describe how individuals respond to what is familiar in research settings and overlook what is different. In the context of biomedical research, procedural misconceptions can be seen to function (...) as root causes of therapeutic misconceptions. (shrink)

Samuel Kerstein argues that an asymmetry between moral worth and maxims prevents Kant from accepting a category of acts that are impermissible, but have moral worth. Kerstein contends that an act performed from the motive of duty should be considered as a candidate for moral worth, even if the action's maxim turns out to be impermissible, since moral worth depends on the correct moral motivation of an act, rather than on the moral lightness of an act. I argue that Kant (...) cannot consistently maintain that there are morally forbidden, though good, acts since one of the conditions of acting from the moral law should be that one has a true belief about what the moral law requires. My project, then, rejects the possibility of morally impermissible, worthy acts for Kant, and qualifies the conditions for moral worth Kerstein gives with an epistemological constraint on moral worth. (shrink)

Psychologists tend to examine their activities in experimentation with the same objective scientific attitude as they routinely assume in the experimental situation. A few psychologists have stepped outside this closed expistemic practice to undertake reflexive analysis of the psychologist in the laboratory. Three cases of such critical reflexive analysis are considered to better understand the strategies and consequences of confronting what Steve Woolgar has called ‘the horrors of reflexivity’. Reflexive work of William James, Horace Mann Bond, and Saul Rosenzweig are (...) examined: working in the early years of modern experimental psychology these scientists identified limitations in the dominant natural science model of experimentation. Attending to the scientist's own cognitions, social status, and unconscious processes respectively, James, Bond, and Rosenzweig criticized this natural science model and presented methodological and epistemic alternatives. The relative neglect of their constructive observations underscores the resistance to addressing psychology's reflexive dimensions. (shrink)

This book explores the imaginative possibilities for philosophy created by Nietzsche's sustained reflection on the phenomenon of ecstasy. From The Birth of Tragedy to his experimental "physiology of art," Nietzsche examines the aesthetic, erotic, and sacred dimensions of rapture, hinting at how an ecstatic philosophy is realized in his elusive doctrine of Eternal Return. Jill Marsden pursues the implications of this legacy for contemporary Continental thought via analyses of such voyages in ecstasy as Kant, Schopenhauer, Schreber, and Bataille.

Acknowledging the powerful impact that Plato's dialogues have had on readers, Jill Gordon shows how the literary techniques Plato used function philosophically to engage readers in doing philosophy and attracting them toward the philosophical life. The picture of philosophical activity emerging from the dialogues, as thus interpreted, is a complex process involving vision, insight, and emotion basic to the human condition rather than a resort to pure reason as an escape from it. Since the literary features of Plato's writing (...) are what draw the reader into philosophy, the book becomes an argument for the union of philosophy and literature—and against their disciplinary bifurcation—in the dialogues. Gordon construes the relationship of Plato's text to its audience as an analogue of Socrates' relationship with his interlocutors in the dialogues, seeing both as fundamentally dialectic. On this insight she builds her detailed analysis of specific literary devices in chapters on dramatic form, character development, irony, and image-making. In this way Gordon views Plato as not at all the enemy of the poets and image-makers that previous interpreters have depicted. Rather, Gordon concludes that Plato understands the power of words and images quite well. Since they, and not logico-deductive argumentation, are the appropriate means for engaging human beings, he uses them to great effect and with a sensitive understanding of human psychology, wary of their possible corrupting influences but ultimately willing to harness their power for philosophical ends. (shrink)

Speeding is a major problem in road safety. Intelligent Speed Adaptation is a potential solution, but the moral acceptability of ISA has been called into question both in the popular media and in academic discussions. In this article, a moral case is made for making warning and limiting versions of ISA obligatory in all cars. The practice of car driving involves frequent speeding, which imposes unacceptable risks of harm on other road users. In this article, I argue that ISA can (...) therefore be justified on the basis of the harm it prevents, as is the current criminalisation of speeding. I defend obligatory ISA against three objections. First, ISA is likely to introduce some additional risk for drivers. However, drivers should accept these risks to reduce the risks from driving for other parties to an acceptable level. Second, although limiting ISA reduces drivers' options for moral agency and exercising self-restraint to some extent, this consequence is defensible. Third, accepting ISA does not commit us to accepting an entire range of other behaviour-regulating technologies. (shrink)

This paper develops and tests a model of fingerpointing behaviors that board members experience because of regulatory reforms. We present the partial results of a large study of 138 board members on 54 publicly traded boards in the United States. We found that recent governance reforms that mandate increased accountability of board members are associated with less board cohesion and thatlower board cohesion is associated with fingerpointing behaviors. These findings suggest that the stages of institutionalization following regulatory shock falter when (...) negative group behaviors develop under scrutiny. (shrink)

This article responds to henry allison's criticisms of the author's claim that kant's incongruent counterparts argument supports his critical conclusions that things in themselves must be both non-Spatial and unknowable. The first part of the article treats four objections allison raises. The second part discusses differences between allison's and the author's readings of kant's claims about things in themselves.