Categories We Live By makes several claims about Judith Butler's Gender Trouble which Butler seeks to contest, while remaining in fundamental agreement with most of the conclusions in Asta Sveinsdottir's book. At issue is whether or not performativity can rightly be restricted to what is called an exercitive in J. L. Austin's sense, whether Butler is a radical constructivist or a qualified one, and whether unauthorized speech acts have a power to bring a reality into being that is different (...) from those authorized by legal regimes. Along the way, Butler suggest that establishing facts takes place within variable historical schemes and that this argument is neither a denial or facts nor of materiality. Finally, an individualist idea of freedom is subject to criticism in order to make way for an historically constrained freedom, collective in nature. (shrink)

Two decades of research on euthanasia in the Netherlands have resulted into clear insights in the frequency and characteristics of euthanasia and other medical end-of-life decisions in the Netherlands. These empirical studies have contributed to the quality of the public debate, and to the regulating and public control of euthanasia and physician-assisted suicide. No slippery slope seems to have occurred. Physicians seem to adhere to the criteria for due care in the large majority of cases. Further, it has been shown (...) that the majority of physicians think that the euthanasia Act has improved their legal certainty and contributes to the carefulness of life-terminating acts. In 2005, eighty percent of the euthanasia cases were reported to the review committees. Thus, the transparency envisaged by the Act still does not extend to all cases. Unreported cases almost all involve the use of opioids, and are not considered to be euthanasia by physicians. More education and debate is needed to disentangle in these situations which acts should be regarded as euthanasia and which should not. Medical end-of-life decision-making is a crucial part of end-of-life care. It should therefore be given continuous attention in health care policy and medical training. Systematic periodic research is crucial for enhancing our understanding of end-of-life care in modern medicine, in which the pursuit of a good quality of dying is nowadays widely recognized as an important goal, in addition to the traditional goals such as curing diseases and prolonging life. (shrink)

Deeply understood, democracy is more than a "formal" institutional framework for which America provides the model, acting as a preferable alternative to the modern totalitarian regimes that have distorted social life around the world. At its core, as John Dewey understood, democracy is a realistic ideal, a desired and desirable future possibility that is yet-to-be. In this period of global crises in differing cultures, a shared environment, and an increasingly globalized political economy, this book provides a clear contemporary articulation of (...) deep democracy that can guide an evolutionary deepening of democratic institutions, of habits of the heart, and of the processes of education and social inquiry that support them. (shrink)

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a "critical vitalism" as a (...) way of allowing the hardship of the unlivable to reveal what is vital for us. For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, "more than living." To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it. Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler's and Worms's ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them. While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic. The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today's Left. (shrink)

A variety of mechanisms contribute to word learning. Learners can track co-occurring words and referents across situations in a bottom-up manner. Equally, they can exploit sentential contexts, relying on top–down information such as verb–argument relations and world knowledge, offering immediate constraints on meaning. When combined, CSWL and SLCL potentially modulate each other's influence, revealing how word learners deal with multiple mechanisms simultaneously: Do they use all mechanisms? Prefer one? Is their strategy context dependent? Three experiments conducted with adult learners reveal (...) that learners prioritize SLCL over CSWL. CSWL is applied in addition to SLCL only if SLCL is not perfectly disambiguating, thereby complementing or competing with it. These studies demonstrate the importance of investigating word-learning mechanisms simultaneously, revealing important characteristics of their interaction in more naturalistic learning environments. (shrink)

Based on a theoretical model of the mood-cognition interface, the prediction is derived and tested empirically that positive mood enhances constructive memory biases. After reading an ambiguous personality description, participants received a positive or negative mood treatment employing different films. Within each mood group, half of the participants were then questioned about the applicability of either desirable or undesirable personality traits to the target person. This questioning treatment was predicted to bias subsequent impression judgements in the evaluative direction of the (...) questioned attributes. As earlier research had shown that such a bias is stronger for negative than positive attributes (presumably because of the higher diagnosticity of negative attributes), a non-trivial test of the sup posed mood effect was possible. Positive mood should enhance constructive effects, but this should be most apparent for negative attributes. The empirical findings lend support to these predictions. Positive mood subjects' impression judgements were biased by the prior questioning even when they did not find the questioned attributes to be particularly applicable to the target person. By contrast, negative mood subjects' judgements were more consistent with their responses to the prior questioning and did not exhibit a constructive bias. (shrink)

Theodor W. Adornos Denken war Zeit seines Lebens von einem ebenso fruchtbaren wie zwiespältigen Verhältnis zu den Medien durchdrungen. Dabei verstand er es, seine gesellschaftskritischen Überlegungen an ihnen ebenso zu schärfen wie sie für die Vermittlung seiner Analysen an ein breites Publikum zu nutzen. Auch wenn er diese ambivalente Haltung an damaligen Medien entwickelte, erweist sich der Ansatz als vielversprechend, sie an der heutigen Medienlandschaft in ihrem Einfluss auf Gesellschaft, Politik und Kultur zu erproben. Die Fragen nach der Relevanz von (...) Adornos kritischer Theorie in der zeitgenössischen Reflexion der digitalen Kultur sowie nach der Bedeutung seiner Medienkritik für Philosophie, Kunstwissenschaft und Kulturtheorie der letzten Jahrzehnte stehen im Mittelpunkt dieses Bandes. Unterschiedliche Positionen und methodologische Ansätze zu Adornos intellektuellem Nachlass öffnen neue interdisziplinäre Perspektiven auf aktuelle Medienphänomene und kulturelle Prozesse und setzen die Tradition einer philosophisch informierten und soziologisch fundierten Medienkritik fort. -/- Mit Beiträgen von Sarah Bianchi, Christian Fuchs, Samir Gandesha, Henrik Holm, Sulgi Lie, Stefano Marino, Tyrus Miller, Judith-Frederike Popp, Ulrike Ramming, Martin Ritter, Rolando Vitali, Lioudmila Voropai und Florian Wobser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Betrayal's FelicityJudith Butler (bio)In translation, there is always the question of fidelity and betrayal, and even Benjamin seemed to understand that fidelity, in its literalness, was one dimension of translation, a dimension, he said, that tended to make translations bad. He thought that in addition to literalness, there was the necessity of "license" understood as "the freedom of faithful reproduction." For him, license is not precisely betrayal, but another (...) kind of faithfulness. But from the point of view of fidelity, understood as being bound to the literal text, it may well be that that other order of faithfulness, the one associated with freedom and license, can only be read as betrayal.Barbara Johnson's reflections on translation carry many affective tones derived from this ambiguous scene in which faithfulness quarrels with fidelity. In fact, it is unclear whether translations can ever be other than "bad" or, at least, have some badness in them, since the original has to be crossed, if not partially mutilated, with the emergence of the translation itself. In a way, her inquiry into translation becomes, in Mother Tongues, an occasion in which an array of human emotional predicaments are explored as linguistic predicaments. One can discern in her discussion several ways in which translation operates emotionally: it can constitute a slander, a calmuny, and so an accusation. It can become bound up with a nostalgia for a lost wholeness, and so with a problematic of grief. It can refuse the idealizations of the past, and so, in its de-idealizations, release the present as a field of play; it can work the felicities of the arbitrariness of language, and so sidestep a pathos that might bind one to an elusive original. It also brings up questions of pain and damage, whether reparation is possible, and whether it should even be sought. And finally, it establishes a relationship to damage itself, as necessary, even as the means by which the afterlife of any given text is secured.Johnson introduces her discussion of translation in Mother Tongues by asking whether translation comes after, and is dependent upon, the original. She cites Kafka's The Trial, a book she happened to pick up while thinking about this question. That book begins with the following line: "Someone must have traduced Joseph K., for without having done anything wrong he was arrested one fine morning." Johnson registers her amusement and surprise: "Traduced"? She writes, "This is an English word I see only in lame attempts to translate the Italian traduttore, traditore, or the French traduire, trahir. To translate is to traduce—the betrayal of the original in the process of transmitting it is inherent in translation. In other words, 'traduce' is a bad translation of a pun on the inevitable badness of translations. Joseph K. had been betrayed in exactly the same way" [15].Johnson goes on to remind us that in the German, traduced is translated as verleumdet, implying the idea that this is a false accusation, a calumny, a slander. But Johnson is clear that to have traduced someone conveys something different from "telling lies about" someone. If the text were to read, "someone had been telling lies about Josef K.," then it would follow that there is a truth that could and should be told about him, a truth that is not being told, a truth that would, in fact, exonerate him. Traduce, however, does not allow us to set up that opposition between truth and falsehood. If the translation had read (as some do), "someone had been telling lies about him," then, according to Johnson, the translator would be "making more sense of the arrest, [and] [End Page 82] destroying its senselessness" [16]. It seems clear that someone has said something damaging about Josef K., and this damaging sort of saying is conveyed not only by the word traduced, but by the resonance that traduce maintains with translation itself. Thus Johnson writes, "only translation can betray without necessarily instating the polarity from which it deviates" [16]. The point here is not that translation must betray to communicate well, but that "the act of arresting Joseph K. cannot be better figured than by translation" [16... (shrink)

Although testing for substance abuse can be intrusive, inaccurate, and ineffective at ferreting out those who are a threat to others, it can be morally justified in certain carefully circumscribed cases.

Unionization in the Academy presents an authoritative, balanced, and comprehensive treatment of academic unions—their history, purpose, and the conflicts they cause.

Following the February Revolution in 1848, working-class women as well as men attempted to hold the government to its promise of the right to work, through street demonstrations, individual and collective demands for work, and participation in the national workshops that had been established in an attempt to address the problem of unemployment in the capital. In the process, these activists articulated what scholars have labelled as a democratic socialist vision of republicanism. In June of 1848, women participated in the (...) insurrection that sought to defend the vision of a social republic. While the republicanism of working-class men and bourgeois women such as George Sand has been examined, studies of working-class women in the first half of the nineteenth century have to this point focused on the romantic socialist influences that shaped their activities, in particular the Saint-Simonian movement. Drawing primarily on individual letters, police interrogations and newspaper reports, a vision of republicanism emerges that includes the ability for women to sustain their families through waged as well as household labour. This concept of republican virtue based itself not in suffrage but in women's capacity to act as both producers and consumers under just and equitable conditions. (shrink)

Previous research suggests that individuals diagnosed with morbid jealousy have jealousy mechanisms that are activated at lower thresholds than individuals with normal jealousy, but that these mechanisms produce behavior that is similar to individuals with normal jealousy. We extended previous research documenting these similarities by investigating sex differences in partner-directed violence committed by individuals diagnosed with morbid jealousy. The results support some of our predictions. For example, a greater percentage of men than women diagnosed with morbid jealousy used physical violence, (...) attempted to kill, and actually killed their partners, and used their hands rather than an object to kill their partners. These results replicate results generated for individuals with normal jealousy. Discussion addresses implications of the current research and highlights directions for future research on the psychology of morbid jealousy. (shrink)

According to usage‐based approaches to language acquisition, linguistic knowledge is represented in the form of constructions—form‐meaning pairings—at multiple levels of abstraction and complexity. The emergence of syntactic knowledge is assumed to be a result of the gradual abstraction of lexically specific and item‐based linguistic knowledge. In this article, we explore how the gradual emergence of a network consisting of constructions at varying degrees of complexity can be modeled computationally. Linguistic knowledge is learned by observing natural language utterances in an ambiguous (...) context. To determine meanings of constructions starting from ambiguous contexts, we rely on the principle of cross‐situational learning. While this mechanism has been implemented in several computational models, these models typically focus on learning mappings between words and referents. In contrast, in our model, we show how cross‐situational learning can be applied consistently to learn correspondences between form and meaning beyond such simple correspondences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 140-144 [Access article in PDF] Book Review Culture and Self: Philosophical and Religious Perspectives, East and West Culture and Self: Philosophical and Religious Perspectives, East and West. Edited by Douglas Allen. Boulder, Colorado: Westview Press, 1997.xv + 184 pp. Inspired perhaps by both deconstructive and constructive impulses, this important collection of nine essays undertakes to challenge the notion, common in both Western and Eastern philosophical (...) and religious traditions, that there exists such a thing as an objective, ahistorical, universal "self." At the same time, the volume as a whole makes a case for the value of a notion of the self that takes account of its cultural and historical situatedness. Douglas Allen's introduction succinctly frames the central claim of this project: While an increasing number of scholars, both Eastern and Western, appreciate the importance of the dialectical relationship between self and culture, and the vital role culture plays in determining the nature of the self, notions of the self as unconditioned by culture, or of the self as influenced by cultural factors that are merely superficial, subjective, and illusory, continue to dominate the religious and philosophical thought of both West and East. Thus it is the aim of these essays to undermine the dominance of those notions, in particular by means of a comparative, [End Page 140] cross-cultural methodology that highlights the existence of differing views of the self, thereby calling into question the dominant monolithic understanding.The essays are divided into four sections. The first part, "Multiple Asian and Western Perspectives," contains two essays in which a number of different Asian views are considered, resulting in analyses that are broad rather than deep. Obviously this approach has its limitations: the observations about the various cultural understandings discussed in each of these essays tend to be somewhat lacking in complexity. However, both essays do a creditable job of presenting the cross-cultural resources available to critique the notion of an enduring, true, objective self, free of sociohistorical determinants.Douglas Allen's essay clearly articulates the somewhat narrow understanding of the self against which his and many of the other views contained in this collection are implicitly positioned, characterizing it as post-Cartesian: autonomous, rational, individual, skeptical, and foundational. In spite of frequent references to the dominance within Eastern thought of the notion of an ahistorical, culturally unconditioned self, and in spite of the richness of views on the eternally unchanging nature of the self to be found, for example, in various forms of Hinduism, it is clearly and explicitly a modern,Western view of the self against which Allen wants to argue. His basic claim, then, is that this modern Western view is itself historically and culturally determined and that, moreover, there are pressing philosophical and political reasons for challenging it. In contrast to this post-Cartesian self, Allen offers four alternative conceptions--the self of the Bhagavad Gita, determined by karma and social position; the "no-self" of Buddhism; the Marxist self, constituted by the economic conditions of production within which it finds itself; and the relational self of much modern Western feminist theory--suggesting that these understandings provide richer views of the self by virtue of taking account of the self's location in history and culture.The target of Alan Roland's essay is not the largely philosophical notion of selfhood considered by Allen, although clearly it builds on that notion. Rather, Roland takes up the self ofWestern psychoanalytic theory in order to ask whether, given the Western assumptions upon which it is based, psychoanalysis can be universally valid. He suggests, in the context of a critical reading of several major psychoanalytic studies of Asian cultures, that psychoanalysis in Asia can be found in three predominant guises, each limited in some important way: evolutionism, which posits the individualist self as the goal of psychological development, thereby dismissing the more relational selves of Asian cultures as developmentally inferior; universalism, which argues for a self that is essentially the same across cultural differences, imposing a single analytical standard on widely diverging... (shrink)

Hermes' maturation into a god of commerce and diplomacy is punctuated by a series of oaths. At first he uses tricky or unsworn oaths in the investigation of his theft of Apollo's cattle, but eventually he and Apollo exchange oaths that evoke the protocols of ritualized friendship. Although the ceremony suggests that Hermes has achieved adulthood, a narrative sleight of hand leaves some ambiguity about the completion of the ritual.

Hannah Arendt began her scholarly career with an exploration of Saint Augustine's concept of _caritas_, or neighborly love, written under the direction of Karl Jaspers and the influence of Martin Heidegger. After her German academic life came to a halt in 1933, Arendt carried her dissertation into exile in France, and years later took the same battered and stained copy to New York. During the late 1950s and early 1960s, as she was completing or reworking her most influential studies of (...) political life, Arendt was simultaneously annotating and revising her dissertation on Augustine, amplifying its argument with terms and concepts she was using in her political works of the same period. The disseration became a bridge over which Arendt traveled back and forth between 1929 Heidelberg and 1960s New York, carrying with her Augustine's question about the possibility of social life in an age of rapid political and moral change. In _Love and Saint Augustine_, Joanna Vecchiarelli Scott and Judith Chelius Stark make this important early work accessible for the first time. Here is a completely corrected and revised English translation that incorporates Arendt's own substantial revisions and provides additional notes based on letters, contracts, and other documents as well as the recollections of Arendt's friends and colleagues during her later years. (shrink)

We describe delusional disorder–jealous type (“morbid jealousy”) with the adaptationist perspective used by Darwinian psychiatrists and evolutionary psychologists to explain the relatively common existence and continued prevalence of mental disorders. We then apply the “harmful dysfunction” analysis to morbid jealousy, including a discussion of this disorder as (1) an end on a continuum of normal jealousy or (2) a discrete entity. (Published Online November 9 2006).

Quand, en 2010, Claude Lefort publie le volume des Œuvres de Merleau-Ponty en collection Quarto, il choisit de placer l’éditorial par lequel Merleau-Ponty inaugure, en 1945, la revue Les Temps Modernes, en tout début de volume. Ce texte, c’est « La guerre a eu lieu », qui ouvre, dans les Œuvres, une première partie, consacrée à « L’intelligence de l’histoire et le jugement politique à l’épreuve des événements ». La seconde partie, consacrée à « L’interrogation philosophique », s’ouvre quant à...

This is an analysis of Lady Mary Wortley Montagu's Turkish Embassy Letters, first written in the early eighteenth century when she travelled to the Ottoman Empire, and finally ‘published’ in 1763. As well as producing ‘the very first example of a secular work by a woman about the Muslim Orient’, Montagu is a pioneer in introducing the Turkish women's practice of inoculation against smallpox into England. This article sets out the long-standing critical debate over the rights and wrongs of the (...) Letters, particularly focusing on the period since the 1970s when feminist and post-colonial readings have presented or questioned Montagu's credentials with respect to the politics of sex, sexuality, race, religion and class. It concludes that Montagu describes how she is received with considerable, if conditional, hospitality by Turkish women in their bagnio and ‘harems’, and that her writing is, in turn, conditionally hospitable towards them. She is explicitly concerned not to fall into the Orientalizing clichés of Early Modern men's travel writing, which typically represents Muslim women as imprisoned in harems, enslaved, starved of sex and sexually voracious. By careful consideration of the historical, political and social context of the societies which Montagu knew, and could make comparison between, a modern reader too can act hospitably in taking Montagu's narrative into her own. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:No Fun and Games Until Someone Loses an Eye: Transgression and Masculinity in Bataille and FoucaultJudith Surkis (bio)In August 1963 Critique published an “Hommage à Georges Bataille,” a special issue commemorating the death of its founder. How did the volume’s contributors go about the seemingly tricky business of pledging fealty to the philosopher of sovereignty? How did they profess loyalty to, in effect recognize, the sovereign subject known to (...) insistently refuse masterful identity?Apparently undisturbed by this difficulty, the articles written by Bataille’s acquaintances—Alfred Metraux, Michel Leiris, Raymond Queneau, André Masson, and Jean Piel amongst them—establish an explicitly fraternal relation to their contemporary. Piel begins his homage with an account of their initial encounter chez Queneau in 1927, noting his “impression of extraordinary fraternity, an impression which, through our last meeting days before his death, never diminished” [721]. Intermingling intellectual and personal history, these occasional pieces remember Bataille in a variety of contexts: the awakening of his interest in ethnology and work on Documents in the 1920s, his early “confrontations” with Hegel and work on Critique sociale and Contre-attaque in the 1930s, his sensitivity to events and developments in post-World-War-II Europe. While significantly diverse in focus, these articles manifest a similar approach, at once biographical and autobiographical, detailing the unfolding of shared intellectual amitié in favorite cafés, apartments, and studios. Bataille emerges here as a historical subject whose interests and investments, while multiple and, to use Leiris’s metonym, even “impossible,” are repeatedly linked to a variety of intellectual and political milieux.Michel Foucault’s “Preface to Transgression” assumes a more reverential tone than the pieces written by members of Bataille’s own generation. While framed as an explicit “homage” in its recognition of a certain debt to Bataille, Foucault’s essay also plays upon the contradiction of pledging loyalty to a “sovereign” who repeatedly renounces his own claim to mastery. Bataille’s death becomes an occasion on which to herald the “breakdown” and “shattering” of the masterful philosophical subject conventionally assumed to be in control of the “natural” language of dialectics [42–43]. For Foucault, a new possibility for philosophy is seen to arise in “the non-dialectical language of the limit which arises only in transgressing the one who speaks” [44], a transgression repeatedly performed, according to Foucault, in Bataille’s own writing and metaphorically enacted in and by his death. Bataille had, after all, proclaimed in the conclusion to Erotism: “To give transgression to philosophy as a foundation (it is the approach of my thought)...” Bataille’s theory of transgression aims to evoke a “world of play” in which “philosophy disintegrates” [275]. Yet, if the disintegration of philosophy in and through transgression is already Bataille’s “project,” we might inquire into why Foucault frames his article as a preface. [End Page 18]In introducing this presumably already achieved transgression, the “Preface” affects a curious, alternating temporality, a certain confusion of anteriority and posteriority. 1 At once following and preceding Bataille, Foucault remains out of sync and hence unable to coincide with Bataille in the shared amitié inscribed by the author’s contemporaries; it would appear that this generational gap introduces a certain shift in the recollection of Bataille’s legacy. Following in his footsteps, Foucault appropriates one of Bataille’s own disorienting gestures—the tactical use of prefaces, itself mentioned in the “Preface” [43]—in order to dislodge Bataille from his anterior position; instead, Bataille comes to epitomize the transgression predicted by Foucault’s “philosophical” preface. Bataille’s (and, by implication, Foucault’s own) “location” becomes confused and obscured; as I hope to show, Foucault is invested in achieving this state of indeterminacy for both himself and Bataille.To honor Bataille in death assumes a double significance for Foucault: it represents a “transgression of the philosopher’s being” which “has sent us to the pure transgression of his texts” [40] and simultaneously allows Foucault to sacralize Bataille. “Pure transgression” becomes liberated from the historically located being of the philosopher. And further, since the language of transgression is linked by Foucault to the “death of God,” Bataille becomes, in a sense, “deified” in the announcement and celebration of... (shrink)

Job characteristics play an essential role for the well-being of employees. When job characteristics are unfavorable, the experienced exchange relationship with one’s supervisor may become relevant to weaken negative consequences. We conducted a diary study over ten consecutive working days with 112 academics. Based on conservation of resources theory, we assumed that daily LMX constitutes a resource for employees that moderates the link between job characteristics and job satisfaction as well as emotional exhaustion. Additionally, we proposed lagged-effects of morning job (...) characteristics and LMX on next-day morning job satisfaction and emotional exhaustion. Findings from hierarchical linear modeling demonstrated that on the day-level higher perceived levels of job control in the morning were associated with higher perceived job satisfaction and lower perceived emotional exhaustion in the afternoon. The experience of increased time pressure in the morning was negatively related to perceived day-level afternoon job satisfaction and positively to perceived day-level afternoon emotional exhaustion. Within one day, perceived LMX moderated the relationship between perceived job control and perceived job satisfaction in the afternoon. We only found lagged effects of the interaction between afternoon job control and afternoon LMX on next-day morning job satisfaction. We discuss daily LMX as a resource for employees both within one day and from day-to day, along with future research directions on the buffering role of LMX. (shrink)

The Cambridge Critical Guides series offers cutting-edge research volumes on some of the most important works of philosophy. Each volume presents newly-commissioned essays by an international team of contributors, and will appeal to a scholarly and graduate-level audience. One of the themes that this volume brings out is the endurance and contemporary relevance of some of Schopenhauer’s most pressing concerns. In a sense, he is right to be ahistorical: is it not this reaching out of its time that makes a (...) work a classic, eternal even? Principal among these concerns of course is the question of how to respond as plagues overwhelm us (which is Schopenhauer’s description of existence in a normal state, the plague of existence rather than a plague within existence). His famous answer involves the negation of the will, the ascetic denial and rejection of desire. Of course, this response is more striking than it is clear, and several of the essays tackle the question of what is meant, entailed, and achieved by negation of the will. (shrink)

Overview of feminist bioethics for the journal of the Ewha Women's College, Seoul, South Korea.