In lieu of an abstract, here is a brief excerpt of the content:Reflections on How the Theatre TeachesJonathan Levy (bio)PreambleTheatre is, famously, an imitation of an action. It presents the essence, the gist, of human experience, not a narration or recital of that experience. Therefore, any attempt to explain how the theatre works in words will be at best a translation or paraphrase. The real power of the theatre lies in our total experience of it before the mind begins to (...) turn that experience into words. Thus, when we write or speak about the theatrical experience, the best we can hope for is to fall short rather than mislead or, worse, overshadow and obliterate the original. I write what follows with that knowledge always in my mind.The QuestionMuch is said by the friends of theatres about what they might be; and not a few persons indulge the hope that the theatre may yet be made a school of morality. But my business at present is with it as it is, and as it has hitherto been. The reader will be more benefited by existing facts than sanguine anticipations, or visionary predictions.—William A. Alcott, The Young Man's Guide1It is widely assumed that the theatre, particularly theatre for children, can and should teach. It is also widely assumed that the theatre can and does do harm, real harm, especially to children. And it is universally assumed that even if the theatre does not teach, it should do no harm.I believe that these assumptions are true: that the theatre does have the power to teach, and teach profoundly, and that the theatre can and often does do profound harm. However, I do not believe that how it teaches and [End Page 20] the nature of the real harm it does have yet been satisfactorily explained. My purpose in this paper is to reopen the discussion of how theatre teaches and what the real harm it can do is. These two complementary questions seem to me to be the most compelling and elusive questions facing students of theatre for children.The ProblemThere is no shortage of theories about how the theatre teaches. For at least the past two hundred and fifty years, authors of plays for children have felt the need to justify themselves and the odd genre they had chosen to write in. Frequently, these justifications appear in the prefaces and introductions to collections of their plays. Some of these justifications are original with the plays' authors. Others are borrowed from the classical authors, for in much of history classical precedent itself was thought to be powerful argument. Still others were borrowed from defenses of the adult theatre, which arose periodically in reaction to what Jonas Barish has called "the anti-theatrical prejudice."2What all these theories have in common is their insistence that the theatre was, somehow, a tool of instruction. They argued that the theatre taught and often argued that it taught more than one thing, usually a skill and a moral. For example, Louis Jauffret, the author of La Petite Thalie and other didactic plays for children, wrote that his intention in his plays was "to exercise the memory of their students while at the same time forming their hearts to virtue and sensibilité."3But my purpose in this essay is not historical. It is to try to isolate and examine the recurrent rationales and theories about how the theatre teaches. Therefore, for the sake of clarity, I will consider those rationales and theories separately. They sometimes overlap, but again for the sake of clarity, I will describe them separately. And although my purpose is not historical, I will often cite examples from early writers. I do so for three reasons: First, because it is useful for us to know that the discussions we are having today did not begin with us; second, because many of our distinguished predecessors in the field are not known to us, even by name, and deserve to be; and, third, because so much of what our predecessors said still makes such good sense.Eleven RationalesFirst, the theatre teaches by example, which prompts emulation. "The path by precept is long," the argument runs... (shrink)

Antimicrobial resistance (AMR) in bacterial infections is a growing threat to humanity and a challenge to healthcare systems worldwide. Healthcare professionals have an important role in preventing AMR and the spreading of infections. This article focuses on trade union financed journals for nurses in Scandinavia studying how the journals articulate AMR to its readership. A systematic literature search over an eleven‐year period was conducted, using web‐based national trade union financed journals, searching for ‘bacteria’ and ‘resistance’. A thematic analysis, inspired by (...) Foucault's concepts of power and governmentality, was made of 131 texts to understand, which kind of practices, strategies and policies the journals frame regarding AMR. The time period studied resulted in the recognition of four separate themes: the horror scenario, the ‘dangerous’ other, healthcare professionals as a source of resistance development and AMR as a field of research and producer of research qualifications. The study concludes that the journals tend: to present AMR in apocalyptic terms with more research and pharmaceutical industries needed for avoidance; to point out problems in other countries, populations, and sometimes nurses’ working conditions, but primarily with other professionals’ behaviour; and lastly, to present the nurse as a good fairy and disciplinator of doctors. (shrink)

Advances in forensic techniques have expanded the temporal horizon of criminal investigations, facilitating investigation of historic crimes that would previously have been considered unsolvable. Public enthusiasm for pursuing historic crimes is exemplified by recent high-profile trials of celebrities accused of historic sexual offences. These circumstances give new urgency to the question of how we should decide which historic offences to investigate. A satisfactory answer must take into account the ways in which the passage of time can erode the benefits of (...) criminal investigation, the costs associated with investigating old crimes, and the need to prioritize investigations in the face of limited police resources. This article emphasizes the first of these factors. It begins by considering the moral goals of a criminal justice system and the contribution of criminal investigations to the achievement of these goals, distinguishing between contributions that depend on further steps in the criminal justice process, such as prosecution and punishment, and contributions that can have value independently of these further steps. Using this important distinction, the article then examines a range of factors that relate the passage of time to criminal justice goals, including the seriousness of the crime; deterioration of evidence; death of the offender, victim and others affected by the crime; and diminished psychological connectedness between those affected by the crime and their current selves. While the range and non-uniformity of relevant factors preclude a simple answer to the question of when historic crimes should be investigated and call instead for case-by-case assessment, we find that the analysis does support some general conclusions that can guide such an assessment. (shrink)

continent. 1.4 (2011): 242—252. Introduction The following two works were produced by visual artist Jonas Staal and writer Vincent W.J. van Gerven Oei during a visit as artists in residence at The Bag Factory, Johannesburg, South Africa during the summer of 2010. Both works were produced in situ and comprised in both cases a public intervention conceived by Staal and a textual work conceived by Van Gerven Oei. It was their aim, in both cases, to produce complementary works that (...) could be read “through each other,” in which the movement of artistic construction would be imitated by textual deconstruction and vice versa. Both works deal with the way in which capital, apartheid, and monumentality are interwoven in South-African society. The Missing Link addresses a monument for democracy, erected on the premises of a private corporation running both an amusement park and the Apartheid Museum franchise. The textual intervention accompanying this public intervention investigates the limits of the inclusiveness of the anti-discrimination section in the South-African constitution, itself a monumental work of democracy. The Monument for the Distribution of Wealth deals with the history and eventual dissolution of a monumental square, commemorating the Soweto Uprising, in one of the poorest townships of Johannesburg. The history accompanying this public dismemberment of memory is equally fragmented, which is expressed by the many voices recounting uncertain and perhaps even irrelevant “facts” about the genius loci, the way in which the memorial space has actually entered into the memory of the inhabitants surrounding it. Next to their individual practices, Staal and Van Gerven Oei have worked together on a number of projects ever since 2007, including several art residencies. Their work involves an investigation of the different interfaces between art, politics, and public space in media ranging from theater and public interventions, to video installations and (co-authored) textual works. The Missing Link Missing Link (1) Missing Link (2) Missing Link (3) Intervention on the monument entitled The Seven Pillars of the Constitution , part of the Apartheid Museum in Johannesburg, South Africa. The Seven Pillars represent the constitutional values propagated in South Africa since the abolition of the apartheid regime. The monument and museum were built by the Gold Reef Resorts corporation, which is also responsible for the theme park and casino next to it. By placing the word “capitalism” on the wall surrounding the museum, the capitalist system and the constant social divisions that it implies are interpreted as sophistic continuations of apartheid politics. Through the capitalist system, apartheid is still operational within South African society. Whereas during the apartheid regime, the separation clearly ran along race divisions, in the current, “democratic” system, the same actual separation is sustained without it being an explicit element of the foundations of the country, i.e. the constitution. This intervention foregrounds the constant role of capitalism is both periods. At the same time the intervention acknowledges that contemporary Western artisthood is a mirror of the privileges that are offered by the capitalist system, and the type of artist that it produces. The intervention initiates a critical discourse concerning the capitalist system situated within the disaster of capitalism itself, in other words: through the desire to break with the presumption that art would be able to operate outside the capitalist system and to confirm that art—and the artist himself—is in fact modeled on this system. The public intervention by Staal was supplemented by a textual intervention by Van Gerven Oei: a proposition to alter the seventeenth amendment of the South African constitution. Even though the anti-discrimination legislation in South-Africa is one of the most stringent and inclusive in the world, one factor—wealth—remains outside its scope, thus continuing the schisms along racial lines produced during the apartheid regime: §9.3. The state may not unfairly discriminate directly or indirectly against anyone on one or more grounds, including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language, birth, and wealth. Monument for the Distribution of Wealth Intervention concerning the June 16 Memorial Acre in Central Western Jabavu, one of the poorest townships of Johannesburg. The monument comprises a park on which different are placed recalling an important protest the black population against the former apartheid regime. In 1976, from a school adjacent to the park, they started a massive protest against the introduction of Afrikaans in the school curriculum. The police reacted violently, and shot several hundreds of students. The construction of the June 16 Memorial Acre was started in 2005, and from the start was the paragon of corruption. Coordinated by local politicians, some family members of the protest leader from 1976 gained control of the realization of the monument, outside the regulation through external institutions. The available budget of 41 million rand (at that time well over 5 million euro) was largely embezzled. In the meantime, the monument has become fully dilapidated and defaced. The park has become overgrown with weeds and covered in a layer of dirt, and the local population is slowly plundering the square to use the material for the construction and decoration of their own houses. The Monument for the Distribution of Wealth develops the dynamics already existent around the June 16 Memorial Acre. Without obtaining official permission in advance, several local inhabitants were hired to break down the monument, sort the materials, and offer it to the neighborhood. Thus, the redistribution of wealth after the fall of the apartheid regime is finally taking place, albeit from the mere remains of the capital that was once invested in the community. The words “monument” and “for free” are spray-painted on the stacks of material, both in English and Zulu, as these are locally the most common languages. Van Gerven Oei supplemented Staal’s public intervention with an account of the history of the monument based on a series of interviews. The account clarifies how the different interests within the protest 1976 are reflected in the exceeding decay of the park, and how in the end those interests were represented by the June 16 Memorial Acre. Monument for the Distribution of Wealth 1: Removing stones Monument for the Distribution of Wealth 3: Pulling down statues Monument for the Distribution of Wealth 4: Offering the material Monument for the Distribution of Wealth 5: Offering the material Monument for the Distribution of Wealth 6 The next day A Fragmentary History of the Monument for the Distribution of Wealth, Formerly Known as the June 16 Memorial Acre in Central Western Jabavu, Soweto Vincent W.J. van Gerven Oei The following text, based on interviews and online research aims to provide parts of a history of the park in front of Morris Isaacson High School in Central Western Jabavu, Soweto. The idea for the transformation of the park into a memorial site has its source in the events of June 16, 1976: the start of the the student uprising in Soweto. The development of the park was started in the early 1980s, and the actual transformation into a memorial site, the June 16 Memorial Acre, was initiated in 2005. Over the last few years, several monumental additions have been made to the park: A marble monument with three pillars was revealed on June 16, 2006. A sculpture of a book and several billboards on June 16, 2008. A sculpture of student leader Tsietsi Mashinini on June 16, 2010. The park was transformed into the Monument for the Distribution of Wealth on August 3, 2010. According to the entry “Youth Struggle” on the website South African History Online, the Bantu Education Act was introduced in 1953 . In 1954 , Dr Verwoerd, Minister of Native Affairs, stated: “What is the use of teaching the Bantu child mathematics when it cannot use it in practice? That is quite absurd.” According to the entry “Soweto uprising” on Wikipedia, the Afrikaans Medium Decree was issued in 1974 , forcing all black schools to use Afrikaans and English in a 50-50 mix as languages of instruction. The Regional Director of Bantu Education (Northern Transvaal Region), J.G. Erasmus, told Circuit Inspectors and Principals of Schools that from January 1, 1975 , Afrikaans had to be used for mathematics, arithmetic, and social studies from standard five (7th grade). English would be the medium for general science and practical subjects. Indigenous languages would be used for religion instruction, music, and physical culture. According the entry “Soweto uprising” on Wikipedia, on April 30, 1976 , students from the Orlando West Junior School in Soweto went on strike, refusing to go to school. Their example was followed by other schools in Soweto. A student from Morris Isaacson High School, Toboho “Tsietsi” Mashinini, proposed a meeting on June 13, 1976 to discuss further action. According to Weizmann Hamilton’s article “The Soweto Uprising 1976,” which appeared in the September 1986 edition of Inqaba Ya Basebenzi (Fortress of the Revolution), on June 13, 1976 , the South African Students’ Movement called a meeting at the Donaldson Community Center in Orlando. 300-400 Students representing 55 schools decided to hold a mass demonstration on June 16. According to Brian Mokhele, member of the Joint Community Safety Forum, Dr Edelstein was the first victim of the Soweto uprising and killed the day before the march on June 15, 1976 . Edelstein was an administrator at the pass office in Jabavu and gave golf courses to the local community. Edelstein was put in a garbage bin and pierced by pickaxes. The garbage bin was left at the very spot of the murder for many years. A few years ago, a child was beheaded at the same spot, and the basketball court next to it has been abandoned since. According to Marcus Neustetter, founder of the Trinity Session, this story is untrue. According the entry “Soweto uprising” on Wikipedia, on June 16 , Tsietsi Mashinini led students from Morris Isaacson High School to join up with others who walked from Naledi High School. A crowd of between 3,000 and 10,000 eventually ended up near Orlando High School. According to Raymond Marlowe, a local photographer, Tsietsi Mashinini was heading the march. According to the entry “Hector Pieterson” on Wikipedia, Dr Edelstein died on June 16, 1976 , stoned to death by mob and left with a sign around his neck proclaiming “Beware Afrikaaners.” The first child to die that day was called Hastings Ndlovu. According to Pat Motsiri, Orlando West is claiming struggle heritage through the Hector Pieterson Museum, while Hector Pieterson was from Jabavu. According to Pat Motsiri, his generation effectively struggled between 1980 and 1991, forcing the release of Nelson Mandela and negotiations with the apartheid regime while the 1976-generation was safely in exile. Nevertheless, this has not been recognized in any monument. After the abolition of apartheid, the generation from 1976 returned from exile, occupied important government and ANC positions, creating an abundance of 1976 memorials and refusing to acknowledge that this was only possible because of the younger generation’s struggle. He calls this a generational conflict. According to Archibald Dlamini, the park officer responsible for the Memorial Acre, he started working for the municipality in 1978. In 1981/82 , Isaac Makhele from Pimville, who used to work in the cemetery business, was the first developer of the park. It used to be just a normal park until City Parks decided to develop the Memorial Acre in 2006. In 2007 the work was stopped by the community. According to Brian Mokhele, he left the country in 1989 after he participated in the riots of 1986. But when he returned in 1999 he found that nothing had changed. He says that they were promised to be protected by the Constitution, but that reality is different. The police uses fear to suppress them so that they don’t come out to talk openly. He has been arrested twice, both times harassed and tortured by the police, but in the end always released without indictment. He says that this is their way to threaten communities to back off from politics. According to Moses, who is sitting outside rolling a joint, Brian knows everything. He tells Brian to tell me everything he knows. According to Brian Mokhele, Tsietsi Mashinini was possibly murdered in 1990 during his exile in New York. Two weeks before he was supposed to return to South Africa, his papers in order, he was found dead under mysterious circumstances. His coffin was sealed when he was buried. According to Pat Motsiri, he came up with the idea for the Memorial Acre in 2003 . He submitted the documents for the proposal to the council, which sidelined him as soon as the budget came out in 2005 . According to Brian Mokhele, there was on estimation R 41,000,000 spent to redesign the park and turn it into the Memorial Acre. The millions were divided by Amos Masondo, the mayor of Soweto, the local councilor Bongani D. Zondi, and the director of the city of Johannesburg, Pat Lephunya. They were dividing the money between several contractors: Tsietsi Mashinini’s brothers were involved in the development of the park, they got the tender to do the green areas, the landscaping. Construction was done by other companies, some did the paving, the toilets, etc. EMBA, a private company appointed by the municipality was in control of the money flow, but the money was quickly gone. According to Raymond Marlowe, the contractor bought a BMW with the money. According to Archibald Dlamini, the Mashinini brothers got the tender, so the space would look more like the other places around in Soweto. It was agreed that after they were done, they would return the property to the municipality. They did whatever they could do. According to Mafaisa, a member of the Jabavu business community, he was one of the contractors for the landscaping and the pavement under Mpho Mashinini, one of the brothers. He says that I should contact Mavi for information on Mpho. According to Poi Stuurman, a local youth worker, Mafaisa is one of the guys who ran away with the money. According to Mavi, Mpho Mashinini was never a contractor. The contracts were organized by Sbu Butelezi, the former head of the Gauteng Department for Public Works. The June 16 Foundation and the Mashinini brothers will be the beneficiaries of the park when it is finished. According to Brian Mokhele, City Parks did not accept the Memorial Acre because it was not finished. The rest of the year, the unfinished park is not maintained, as should have happened. This was done deliberately so that in the end they can just clean the whole thing up and have a reason to redo the whole park. According to Brian Mokhele, the Mashinini brothers now work for the government. People that manipulate for money purposes always come from the government’s side. Because the park was left unfinished, the people from the neighborhood are taking away the stones to decorate their own homes with. According to Archibald Dlamini, because City Parks doesn’t accept responsibility of the park, he officially has nothing the guard, except for his cottage, which is municipal property. The thieves come at night and destroy the park, but he cannot do anything because he is sleeping. According to the website of the Thanda Foundation on June 16, 2006 a bronze statue of Hector Pieterson, the first child to die in the 1976 protests, made by Kobus Hattingh and Jacob Maponyane was unveiled in the Maponya Mall in Soweto. The statue is sculpted after the famous image shot by Sam Nzima of Mbuyisa Makhubo carrying the dead body of the boy. The sculpture was sponsored by the Thanda Foundation, founded by the Swedish entrepreneur Dan Olofsson and South-African entrepreneur Matthews Phosa. According to the official website of the City of Johannesburg, the Memorial Acre and Artwork were unveiled in 2006. According to a blog post on sowetouprisings.com, the Memorial Acre was still under development on July 24, 2006. According to Archibald Dlamini, City Parks only cleans up the park once a year just before the June 16 celebrations. Everybody is waiting for the Mashinini brothers to finish their job. The last time he talked with them was in 2007 . According to a sign on the school grounds of the Morris Isaacson High School, the June 16 Trail will be finished in 2008 . According to a blog post on sowetouprisings.com, the Memorial Acre contains another monument erected in Tsietsi’s honor. The monument was created as part of the Sunday Times Heritage Public Art program. Its physical form resembles a giant book which symbolizes the crisis in education experienced in 1976. On the face of the book is the map of the route taken by the students from Morris Isaacson High School in Central Western Jabavu to Phefeni Junior Secondary in Orlando West (currently the site of the Hector Pieterson Museum), while the back cover of the ‘book’ is inscribed with a tribute to Tsietsi Mashinini. The monument was revealed on June 16, 2008 . According to Marcus Neustetter, the billboards on the Memorial Acre were part of a school project realized in 2008. Following several workshops, the students from different high schools along the June 16 Trail were invited to work with artists on the billboards, while the neighborhood community was invited to watch the process during the festivities on June 15 and 16, 2008 . The billboards were supposed to be removed because of construction works on the Memorial Acre, which never ended up happening. According to Brian Mokhele, the former toilet facilities were converted into a house for the park officer. This park officer has been working for city parks for more than 12-15 years, but does nothing here, because the park, including the new toilet buildings, is not finished. The government is now moving around looking for people to take this job because they stopped it. They confronted everybody who was going in and chased them away. According to John, in 2009 , some girls, around 16 or 17 years old, were raped by four men who had been drinking in a local shebeen. When the bar quit they said that they would go home by car, but instead raped the girls on the Memorial Acre nearby. This happened in the unfinished toilets, because the doors couldn’t be closed. According to Brian Mokhele, there used to be some fences around the park because of the construction work that was eventually stopped, but these were also stolen. According to Archibald Dlamini, people from the neighborhood started about two and a half years ago, and the last piece was stolen near the end of 2009 . Sometimes he would catch someone with a roll of fence, and then use it for his own cottage. According to the official website of the City of Johannesburg, a statue of Tsietsi Mashinini by Johannes Pokhela was revealed on June 16, 2010 , “Youth Day.” According to Shirley Makutoane, deputy principal of Isaac Morrison High School, the statue of Tsietsi Mashinini, funded by the June 16 Foundation, has temporarily been placed within the school perimeter. The statue will be moved to the Memorial Acre when it will be finished, in 2011 . According to Brian Mokhele, beside the June 16 Foundation, there is also a June 16 Memorial Acre Foundation. Both foundations are quarreling about the money involved in the Memorial Acre project. Nobody knows who’s involved in them. According to Marcus Neustetter, the June 16 Foundation consists of people that were part of 1976 protest movement, local government officials, representatives of the Hector Pieterson Museum, and the council. According to students from the Isaac Morrison High School, the statue of Tsietsi Mashinini is on the school ground because on the Memorial Acre it would be vandalized by youths from White City, an adjacent neighborhood. Accorcing to Brian Mokhele, the statue of Tsietsi should eventually be mounted on the Memorial Acre. It is wrong that the statue is in the school at the moment, because it is not a public school. He wants the statues to depict the massiveness of the force that was coming into Soweto after the protests. According to Brian Mokhele, City Parks, City of Jo’burg, City Lights, and SAPS are making some sort of plan to take the plan back. They want to remove the trees from the Memorial Acre, and redesign the Memorial Acre into a relaxing park, without political content. They want to depoliticize the square. In doing so,they will have their own employment and not use local workforces. According to Brian Mokhele, the community wants to remove the monuments, amphitheater, and sculptures from the Memorial Acre because they do not resemble anything. The sculptures should be depicting the truth of what happened, because the Memorial Acre is a political heritage site. He wants to involve the people that actually participated in the struggle to make the monument so that everyone can enjoy it and get a better understanding of the struggle heritage. Therefore, he proposes collective ideology in which everyone has a say. This would prevent future vandalization of the monument. According to Pat Motsiri, the sculptures must depict the event around June 16, 1976. Like the story of Dr Edelstein, who was pierced by pickaxes, forced into a garbage bin and burned alive. According to Jonas Staal, the Memorial Acre should be destroyed, its elements stacked on pallets, thus forming the Monument for the Distribution of Wealth . According to Mafaisa, his men can do the work quickly. He has about twenty men working under him. (shrink)

Tillie Olsen (1978) drew attention to an evident, yet underappreciated fact of writing, which is that it takes time: ‘Where the claims of creation cannot be primary, the results are atrophy; unfinished work; minor effort and accomplishment; silences’ (p. 13). Drawing from our experiences as a precariously employed PhD student and a postdoc in philosophy with parenting responsibilities, we want to address this type of silencing in a manner that stylistically corresponds to the exhaustion, lack of time, and lack of (...) leisure experienced by many caregivers in academia. For this, we want to record one of the few occasions in our daily routine where there is sufficient time and mental capacity to reflect on our own situation: the conversation at the kitchen table in the evening when the chores are done. Our contribution consists in a redacted transcription of this conversation for which we propose the term ‘autotheoretical dialogue’ (see Fournier 2021; Young 1997). Our dialogue covers topics such as: care in relation to class and gender (Lightman & Link 2021); teaching in higher education as a form of care work in contrast to the more prestigious work of research (Cardozo 2017); the precarious working conditions in academia and their relation to parenting (Spina et al. 2022); the ignorance and hostility towards parenthood in academia; the effects of this marginalisation like fatigue, self-doubt, and depression, but also the ambivalence that arises from the conflict of the joy of caring; and the institutional and cultural difficulties of reconciling academic work with parenthood. (shrink)

Der Forschung gelaufig ist die Rede von einer ersten (5./4. Jh. v. Chr.) und der sog. Zweiten Sophistik (2. Jh. n. Chr). Aber auch die Literatur des Hellenismus und der fruhen Kaiserzeit kennt zahlreiche Sophisten. Der Sophist, verstanden als (schlechter) Lehrer und Redner, Gegenspieler des Philosophen oder Vertreter der griechischen Bildung, bildet deshalb den Dreh-und Angelpunkt der Beitrage, die Schlaglichter auf Orte, Methoden und Personen der Bildungsvermittlung werfen. Die Beitrage zeigen, wie pagane und judische Denker, Platoniker und Stoiker Bildung als (...) Weg zum richtigen Welt- und Gottesverstandnis verstehen. Mit Beitragen von: Christian Fron, Marco Galli, Johann Goeken, Stefanie Holder, Alexandra Michalewski, Peter Scholz, Paul Schubert, Gregory E. Sterling, Werner Urbanz, Beatrice Wys. (shrink)

Increasing the tax compliance of self-employed business owners—particularly of trade-specific service providers such as those involved in construction and repair work—remains an ongoing challenge for tax authorities. From a compliance point of view, cash transactions are particularly problematic when services are paid for on the spot, as these exchanges are difficult to audit. We present experimental evidence testing ten different policy strategies rooted in the enforcement, service, and trust/social paradigms, in a setting that allows payment either via a transaction that (...) directly reports income for tax collection purposes or in cash, where taxes are only collected on reported income. Our sample includes both a typical subject pool of students, as used in most previous studies, and non-students who are active within service industries characterised by the opportunity to engage in cash transactions. While our comparative results show that, for both student and non-student participants, interventions that rely on greater enforcement by the tax authority have the greatest effect on compliance in our cash economy setting, treatments involving cooperative elements may be similarly effective in enhancing tax compliance. Given their effectiveness, cooperative approaches should therefore be considered for addition to the policy mix if implemented at relatively low costs, making both carrot and stick approaches promising to increase compliance in an environment where cash-for-service payments offer a common benefit for small businesses and their customers from implicit collusion that enables tax evasion. (shrink)

First-generation students are more likely to feel misplaced and struggle at university than students with university-educated parents. We assumed that the shutdowns during the Coronavirus-pandemic would particularly threaten FGS due to obstructed coping mechanisms. Specifically, FGS may show lower identification with the academic setting and lower perceived fairness of the university system. We investigated whether FGS and CGS used different defenses to cope with the shutdown threat in a large sample of German-speaking students. Using Structural Equation Modeling, we found that (...) for all students, independent of academic parental background, high levels of system justification were associated with perceiving the learning situation as less threatening, better coping with failure, and less helplessness. However, in comparison to CGS, FGS showed small but significant reductions in system justification and relied more on concrete personal relationships with other students as well as their academic identity to cope with the threatening situation. We discuss implications for helping FGS succeed at university. (shrink)

Sentience, defined as the unconscious capacity of having conscious feeling experiences, is a psychobiological phenomenon involving dynamic patterns of electrochemical waves in living systems. The process of feeling can be studied in two ways: a) Empirical identification and analysis of the universal temporal patterns that characterize feeling, forming a science to be called Sentiomics; b) Introspective identification and report of the variety of qualitative conscious experiences, from a first-person perspective, a study that could be called Qualiomics. Qualiomics is undoubtedly a (...) challenge to conventional science, as stated in the “hard problem of consciousness” (Chalmers, 1995), as the first-person perspective is not accessible to conventional scientific measurement methods and explanations. Sentiomics, focusing on dynamic patterns that define the capacity to feel, is therefore susceptible to empirical and experimental treatment. In this article, we propose to contextualize the philosophical assumptions and problems of Sentiomics and present some of its various applications, focusing on its the relation with music. (shrink)

Experiences—visual, emotional, or otherwise—play a role in providing us with justification to believe claims about the world. Some accounts of how experiences provide justification emphasize the role of the experiences’ distinctive phenomenology, i.e. ‘what it is like’ to have the experience. Other accounts emphasize the justificatory role to the experiences’ etiology. A number of authors have used cases of cognitively penetrated visual experience to raise an epistemic challenge for theories of perceptual justification that emphasize the justificatory role of phenomenology rather (...) than etiology. Proponents of the challenge argue that cognitively penetrated visual experiences can fail to provide the usual justification because they have improper etiologies. However, extant arguments for the challenge’s key claims are subject to formidable objections. In this paper, I present the challenge’s key claims, raise objections to previous attempts to establish them, and then offer a novel argument in support of the challenge. My argument relies on an analogy between cognitively penetrated visual and emotional experiences. I argue that some emotional experiences fail to provide the relevant justification because of their improper etiologies and conclude that analogous cognitively penetrated visual experiences fail to provide the relevant justification because of their etiologies, as well. (shrink)

erster Teilband. Grundlegung -- zweiter Teilband. Tragweite und Aktualität einer Zukunftsethik.

This chapter focuses exclusively on normative reasons. Normative reasons count in favor of actions and attitudes like beliefs, desires, feelings, and emotions. Section 11.2 explores the common ground concerning the metaphysics of reasons. We shall see that the really controversial metaphysical issues in metanormative theorizing about reasons arise with respect to the metaphysics of the reason relation. The two subsequent sections therefore go beyond the common ground and consider competing accounts of the reason relation. Robust and quietist versions of non-naturalism (...) are considered in section 11.3 and naturalism is considered in section 11.4. Section 11.5 summarizes and gives a brief comparative assessment of the accounts considered. (shrink)

Cognitivism is the view that the primary function of moral judgements is to express beliefs that purport to say how things are; expressivism is the contrasting view that their primary function is to express some desire-like state of mind. I shall consider what I call the freshman objection to expressivism. It is pretty uncontroversial that this objection rests on simple misunderstandings. There are nevertheless interesting metaethical lessons to learn from the fact that the freshman objection is prevalent among undergraduates and (...) non-philosophers. It leaves for expressivists two awkward explanatory tasks. Number one is that of explaining why natural selection – which, by expressivism's own lights, favoured moral thought and talk because of their socially useful regulative and coordinating functions – did not favour a stance that would make moral thought and talk more effective in fulfilling these functions. Number two is that of explaining how moral thought and talk survive in cultural evolution, despite the prevalence of the freshman objection and related worries. I conclude that expressivism as a theory of actual moral discourse rather than a revisionist theory is either false or committed to an implausible error theory, according to which ordinary speakers are systematically mistaken about what they are up to when they make moral judgements. (shrink)

The first decade of event-related potential (ERP) research had established that the most consistent correlates of the onset of visual consciousness are the early visual awareness negativity (VAN), a posterior negative component in the N2 time range, and the late positivity (LP), an anterior positive component in the P3 time range. Two earlier extensive reviews ten years ago had concluded that VAN is the earliest and most reliable correlate of visual phenomenal consciousness, whereas LP probably reflects later processes associated with (...) reflective/access consciousness. This article provides an update to those earlier reviews. ERP and MEG studies that have appeared since 2010 and directly compared ERPs between aware and unaware conditions are reviewed, and important new developments in the field are discussed. The result corroborates VAN as the earliest and most consistent signature of visual phenomenal consciousness, and casts further doubt on LP as an ERP correlate of phenomenal consciousness. (shrink)

Discusses the ethical implications of modern technology and examines the responsibility of humanity for the fate of the world.

Many teachers in teacher education programs are cursorily introduced to Dewey's ‘epochmaking’ ideas on interest and effort through discussions based on the need for child-centered pedagogies that utilize students' interests. Unfortunately, this strategy often tacitly encourages teachers to over-rely on students' interests. In this paper, I recommend a way of introducing Dewey's conception of interest that avoids the common pitfall of over-reliance on students' interests. I argue that if we focus on the changes Dewey made to the expression of his (...) philosophy during a seventeen-year period, we can help illuminate the force of his theory while protecting against unfortunate misinterpretations. (shrink)

Jonas Olson presents a critical survey of moral error theory, the view that there are no moral facts and so all moral claims are false. Part I explores the historical context of the debate; Part II assesses J. L. Mackie's famous arguments; Part III defends error theory against challenges and considers its implications for our moral thinking.

Although the production and recognition of social actions have been central concerns for conversation analysis from the outset, it has recently been argued that CA is yet to develop a systematic analysis of ‘action formation’. As a partial remedy to this situation, John Heritage introduces ‘epistemic status’, which he claims is an unavoidable component of the production and recognition of social action. His proposal addresses the question how is social action produced and recognized? by reference to another question how is (...) relative knowledge recognized? Despite the importance placed on the latter question, it is not clear how it is to be answered in particular cases. We argue that the introduction of epistemic status builds on a reformulation of the action formation problem that unnecessarily de-emphasizes the importance of the sequential environment. Our re-analyses of key sequences cast doubts on the empirical grounding of the epistemic program, and question whether the fundamental role of epistemic status has been convincingly demonstrated. (shrink)

Die Demut wird gegenwärtig entweder als ein verstaubtes Erbe des Christentums wahrgenommen oder vermehrt als ein säkulares „Modewort“ verstanden, das als mahnender Aufruf für die Rückgewinnung eines verlorenen Maßes zum Einsatz kommt. Jonas Puchta unternimmt den Versuch, unter Berücksichtigung der christlichen Tradition und ihrer Kritiker die Demut auf Grundlage einschlägiger Erfahrungen des Menschseins auf den Begriff zu bringen.

Several proponents of the 'buck-passing' account of value have recently attributed to G. E. Moore the implausible view that goodness is reason-providing. I argue that this attribution is unjustified. In addition to its historical significance, the discussion has an important implication for the contemporary value-theoretical debate: the plausible observation that goodness is not reason-providing does not give decisive support to the buck-passing account over its Moorean rivals. The final section of the paper is a survey of what can be said (...) for and against the buck-passing account and Moore's views about goodness and reasons. (shrink)

Since the completion of the Human Genome Project, personalized medicine has become one of the most influential visions guiding medical research. This paper focuses on the politics of personalized medicine in psychiatry as a medical specialty, which has rarely been investigated by social science scholars. I examine how this vision is being sustained and even increasingly institutionalized within the mental health arena, even though related research has repeatedly failed. Based on a document analysis and expert interviews, this article identifies discursive (...) strategies that help to sustain this vision and its promises: “complexity talk,” “extension,” and “boundary work.” These practices secure its plausibility, protect it from criticism, and maintain stakeholder support. (shrink)

In a recent article published in this journal, Kris McDaniel proposes a variant of Peter van Inwagen’s argument against the principle of sufficient reason that makes crucial use of plural grounding. In this response paper I object to McDaniel’s argument. I argue that there is no notion of plural grounding available that is both irreflexive in the sense required for the argument to go through and general enough to formulate the principle of sufficient reason as proposed by McDaniel.

Reality is hierarchically structured, or so proponents of the metaphysical posit of grounding argue. The less fundamental facts obtain in virtue of, or are grounded in, the more fundamental facts. But what exactly is it for one fact to be more fundamental than another? The aim of this paper is to provide a measure of relative fundamentality. I develop and defend an account of the metaphysical hierarchy that assigns to each fact a set of ordinals representing the levels on which (...) it occurs. The account allows one to compare any two facts with respect to their fundamentality and it uses immediate grounding as its sole primitive. In the first section, I will set the stage and point to some shortcomings of a rival account proposed by Karen Bennett. The second section will present my own proposal and the third section will discuss how it can be extended to non-foundationalist settings. The fourth section discusses potential objections. (shrink)

This book both consummates and demonstrates the basic thrust of Jonas's thought: the inseparability of ethics and metaphysics, the reality of values at the ...

Temporal loops in which two agents are involved in a circle of reactive attitudes create a puzzle concerning who harms whom. I argue that this puzzle, which has been developed by Stephen Kearns in a recent paper in this journal, should be solved by accepting that the situation involves normative indeterminacy. A supervaluationist treatment of this indeterminacy allows us to maintain that the normative supervenes on the non-normative and that the involved agents are in normatively symmetric situations. It further allows (...) to maintain that it is determinately the case that one agent wrongs the other just in case the latter does not wrong the former. I conclude by tentatively arguing that the indeterminacy involved should not be understood as semantic and that the puzzle provides us with a novel case of indeterminacy in reality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Homeric Durability: Telling Time in the Iliadby Lorenzo F. GarciaJonas GrethleinL orenzoF. G arcia. Homeric Durability: Telling Time in the Iliad. Hellenic Studies 57. Washington, D.C.: Center for Hellenic Studies, 2013. Distributed by Harvard University Press. viii + 321 pp. Paper, $22.50.The philosophy of Heidegger continues to cast a spell on some Classicists. It is less Heidegger’s own interpretations of Greek authors that serve as stimulus than the (...) main work of his early career, Sein und Zeit(Halle 1927), that seems to invite applications to ancient texts. Reading such studies as Shanske’s Thucydides and the Philosophical Origins of History(Cambridge 2007), I keep wondering to what extent the attractiveness of Heidegger to some Classicists ultimately derives from the impact that ancient texts may have had on the formation of his philosophy. Attending a humanistisches Gymnasium, Heidegger received a thorough training in Greek and must have read a fair amount of ancient texts in the original. Besides tying in with the existentialism of his day, the gloomy nature of Heidegger’s philosophy is highly reminiscent of what is traditionally referred to as Greek pessimism. It is easy, for instance, to sense in the concept of “ Sein zum Tode” an echo of the sentiment of the Herodotean Solon that “we must look to the conclusion of every matter and see how it will end” (Hdt. 1.32.9). The common tenor notwithstanding, applying Heidegger’s philosophy of Being to the interpretation of ancient literature is a daunting task.In Homeric Durability: Telling Time in the Iliad, Garcia draws on Heidegger to show that “the subject of the Iliad... is time itself and the durability of its objects to withstand time’s withering flow” (5). Garcia claims that the tenet of Heidegger’s philosophy of time plays out in the Iliadat various levels. For Heidegger, Daseinis defined by death, which is always impending and thereby constitutes its totality. Daseinis essentially Sein zum Tode(“being-toward-death”). This, Garcia argues, is reflected in the temporal economy of the Iliadwhich hinges on the notion of “not yet” already encapsulating a “no longer.” Various physical objects, humans, and, to some extent, also gods are presented as enduring, but fated to fade. Garcia’s central argument is that they thereby reflect the temporal dynamics of epic poetry itself. To him, kleos aphthitondoes not imply the idea of eternity, but a duration that entails its own ending. Before discussing the soundness of this argument in conjunction with its deployment of Heidegger, let me give a brief synopsis of the individual chapters.In chapter 1, Garcia elaborates on “the rhetoric of time and memory”; while “time has disintegrating effects..., memory in a pure or ideal form, on the other hand, preserves its object against time” (45). This dialectic comes to the fore in Iliad2 where the rotting of the ships and the flagging morale of the [End Page 481]Greeks indicate the “loss of cohesion through waiting” (55). At the same time, Garcia claims, Odysseus’ intervention illustrates the power of memory. Odysseus reminds the Achaeans of Calchas’ prophecy which he remembers as if “it was either yesterday or the day before” and “thereby seeks to undo the disintegration of the Achaeans’ emotional resolve” (63). The tension between the decaying force of time and the attempt at recuperation through memory yields the framework for the investigation of various entities and their temporal dynamics in the main part of the book.The second chapter is devoted to the fate of the bodies of Sarpedon, Patroclus, and Hector. In the eyes of Garcia, “the preservation of these exquisite corpses serves as an analogue within the poem for the very project of the epic commemoration of Achilles—as if the epic were a ‘freezing’ of temporal flow against the ravages of time” (66). However, neither the application of ambrosia and nectar nor funeral rites achieve permanent preservation: bodies can be removed from time only temporarily. They are subject to “the logic of the ‘still perfectly’ and ‘not yet’” (94) and thereby mirror the fame of Achilles which, despite its longevity, carries its termination in itself.In chapter... (shrink)

The recent MB case involved a dispute between an infant’s parents and his medical team about the appropriateness of continued life support. The dispute reflected uncertainty about two key factors that inform medical decision making for seriously ill infants: both the amount of pain MB experiences and the extent of his cognitive capacities are uncertain. Uncertainty of this order makes decision making in accordance with the best-interests principle very problematic. This article addresses two of the problems that cases such as (...) that of MB pose for those charged with making medical decisions for infants. First, the question of the moral significance of the interest in avoiding pain is considered. It is claimed that this interest can be outweighed by higher-order interests such as those related to autonomy but that where such higher-order interests do not exist, the interest in avoiding pain should be prioritised. Second, the question of how to proceed in cases in which the level of pain or the extent of an infant’s higher-order interests cannot be decisively established is considered. It is suggested that when genuine uncertainty over the interests of an infant exists, parental views about treatment should prevail.The English family courts recently adjudicated on another case involving conflict between parents and a medical team over the provision of life-prolonging medical treatment for an infant. At the time of the ruling, MB was an 18-month-old boy with type I spinal muscular atrophy. His life expectancy was very short , he was almost completely paralysed and he required constant ventilation. MB’s parents wanted a tracheotomy to be performed to facilitate long-term ventilation and allow for some independence from the hospital ward, but the …. (shrink)