A series of meetings, in search of industrial equity, started in Worcester, Massachusetts, August, 1867, disclosed a belief that the solution of the labor problem will not be found in trades monopolies, special legislation to reduce the hours or increase the wages of service, co-operation on present methods of ownership, exchange, and finance, or other expedients, by restricting competition, to remove evils which natural forces would expel if allowed a chance; but rather in opportunity and reciprocity, in the unrestricted (...) class='Hi'>liberty to create and equitable exchange of values which only asks government to step out of the way. In the progress of thought, service appeared to be the source of wealth, and the true basis of exchange; while interest, rent and profit or dividends seemed inadmissible, except for work done or risk incurred. The use of one's credit was found to be a natural right, antecedently independent of human law, and free money the destined mediator between labor and capital. After this faith was reaffirmed in the Boston Convention of January, 1869, we were agreeably surprised to learn that substantially the same conclusions had been reached, by a different line of argument, twenty years before, in a series of articles published in a Worcester County newspaper over the signature of "Omega." Reprinted in 1850 and 1857, these essays generously placed at our disposal by their author, we now have the pleasure of reissuing for general circulation. The truths stated in them are as fresh and practicable today as they were twenty years ago, and the public is better prepared to receive them. (shrink)

A number of recent revisionist developments raise new questions about Hobbes's political sympathies and their effect on his political thought. This essay assesses these developments and attempts to place the discussion on a new footing by arguing that Hobbes was a radical royalist in all three of his major works of political philosophy, but that there also was a republican undercurrent of a limited sort in his early works. Influenced perhaps by Richelieu's absolutist vision as well as French juridical and (...) sceptical ideas, Hobbes's support for the Stuarts guided his political philosophy and in key respects tellingly undermined it. But originally he also praised the stability of non-deliberative democracies and aristocracies and formulated a serviceable concept of civil liberty. The two political tendencies collided with each other under the political stresses of the 1640s, the republican tendency perished and he became even more royalist. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.3 (2000) 453-471 [Access article in PDF] Liberty, Authority, and Trust in Burke's Idea of Empire Richard Bourke When Edmund Burke first embarked upon a parliamentary career, British political life was in the process of adapting to a series of critical reorientations in both the dynamics of party affiliation and the direction of imperial policy. During the period of the Seven Years' (...) War, a reconstituted militia became a focus for patriotic enthusiasm, uniting national sentiment against France and effectively eradicating the remnants of Jacobite rhetoric and aspiration. Traditional opposition between Tory and Whig became irrelevant, while Court and Country jointly came to the support of the Pitt-Newcastle ministry. However, in due course the Old Corps disintegrated as George III succeeded to the throne with the promise of an end to factional strife and the beginning of a patriotic alliance in government. But while competing ideologies and interests on the domestic political scene were undergoing comprehensive realignment, the pursuit of a blue-water policy in tandem with strategic continental campaigns brought Britain's struggle against France into North America, the Caribbean, and India. Trade continued to expand into Asia and West Africa, but the principles of commercial advantage were continually brought into open conflict with the exigencies of war. The division of power in Europe became embroiled in a substantial redivision of empire, and by 1763 British territorial expansion had reached its zenith.When Burke was appointed private secretary to the Marquis of Rockingham, with the national debt standing at an all time high and the demands of imperial defense unlikely to diminish, the politics of empire called for urgent attention from all sections of the political establishment. In particular the Rockinghamites, adopting a posture of aloofness from venality and petty interest, were obliged to advance policies for imperial government on the solid basis of political principle. 1 Coming into parliament as a member for Wendover in the wake of [End Page 453] Grenville's Stamp Act, at a time when the East India Company was assuming control of the revenue in Bengal, Burke set about formulating a doctrine of imperial sovereignty which would be serviceable to the party either in power or in opposition and which would be adequate to the complex reality of detached and extensive empire. The immediate reception of that inquiry, both in Britain and on the Continent, into the fraught world of post-Revolutionary political debate has had the long-term effect of distorting the order of emphasis in terms of which his career as a whole ought properly to be understood.The vigorous elaboration, in opposition to the Jacobin experiment in France, of the conditions under which moderate government could be exercised within the context of an absolute sovereignty was expressed in terms which had originally been invoked as part of a sustained attempt to reconcile civility with empire. As we shall see, that attempt involved a process of delicate coordination by means of which the interests of freedom would be brought into harmony with the demands of public power. In that sense the effort to make liberty and authority mutually responsible can be said to constitute the core ambition of Burke's political rhetoric. In this context responsibility defines the optimally beneficial relation between government and people on the one hand and national sovereignty and the extended empire on the other. This article outlines the practical and theoretical exploration of those relations within the frame of Burke's intervention in the world of eighteenth-century political discourse.Burke was of course well placed in 1765 to evolve a theory of imperial government that was at once ideologically compelling and politically viable. In his capacity as secretary to William Gerard Hamilton in the early 1760s he had already examined the corruption of legitimate empire as represented by the introduction of penal legislation into Ireland after 1694. The Tracts Relating to Popery Laws set out to convict the Irish Parliament in Dublin of flagrant misrule. A subordinate legislature within the empire is charged with having employed... (shrink)

Spanning a critical period--from the turbulent era of the American and French Revolutions through to the calmer waters of the nineteenth centuries, this book will help all students of political ideas to gain a fuller appreciation of the great works which form the foundation of the subject. Seven classic texts have been chosen for analysis: Hamilton's The Federalist, Sieyes' What is the Third Estate?, Burke's Reflections on the Revolution in France, Hegel's The Philosophy of Right, de Tocqueville's Democracy in (...) America, Marx and Engels' Communist Manifesto, and Mill's On Liberty. Together they illustrate and express the main themes of the period. The most prominent of these is the growing distinction between the state and society and the problems that this brings in its train. Other themes embrace the interplay of revolution and reaction, the growth of representative government, and the challenge posed by democracy. The clear analysis and explanation contained in each essay will enable the reader to return to the original texts with a new understanding and insight. (shrink)

Recent republican debates about judicial review have focused on whether courts deliver legitimate forms of political contestation about rights. These ‘political constitutionalists’ frame the separation of powers as a matter of ‘friction’. The rival approach emphasizes whether the expertise and capacity of courts can ‘efficiently’ get certain jobs done to secure different ends. These rival approaches inform debates about judicial review and bills of rights. This article argues that emphasizing political contestation fails to address the problem of complicity between the (...) branches. Judicial politics in the USA, Canada, the UK and New Zealand suggests that judicial complicity with the political branches lets political actors escape democratic accountability for policy choices related to rights. Courts enable this by abusing the power to interpret law to help political factions protect or reform the status quo. As such, liberty can have something to fear from the judiciary when it does not act alone. (shrink)

Using the history of political thought and real-world political contexts, including South Africa and the recent global financial crisis, this book argues that power is integral to freedom. It demonstrates how freedom depends upon power, and contends that liberty for all citizens is best maintained if conceived as power through political representation. Against those who de-politicise freedom through a romantic conception of 'the people' and faith in supposedly independent judicial and political institutions, Lawrence Hamilton argues that real modern (...) freedom can only be achieved through representative and participative mechanisms that limit domination and empower classes and groups who become disempowered in the conflicts that inevitably pervade politics. This is a sophisticated contribution to contemporary political theory that will be of interest to scholars and students of history, politics, philosophy, economics, sociology, development studies and Southern African studies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:594 Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. Liberty Walther Barnes and Christin L. Munsch The Paradoxical Privilege of Men and Masculinity in Institutional Review Boards In the 1939 Hollywood classic The Wizard of Oz, the great wizard admonishes Dorothy and her friends to “pay no attention to that man behind the curtain.” Dorothy and company turn to see a man standing before a (...) large control panel operating the smoke, holographic image, and voice of the great wizard. Realizing he has been discovered, the man gives up manipulating the switches and the nebulous wizard vanishes.1 Hegemonic masculinity is analogous to the “all-powerful” wizard.2 In order to maintain its grandeur, power, and mystique, the mechanics of masculine ideology—as well as the social actors who participate in its reproduction —must be kept hidden.3 A crucial aim of feminist research is to 1. The Wizard of Oz, directed by Victor Fleming (Culver City, CA: Metro-Goldwyn -Mayer, 1939). 2. See R. W. Connell, Masculinities: Knowledge, Power and Social Change (Berkeley : University of California Press, 1995); R. W. Connell and James W. Messerschmidt, “Hegemonic Masculinity: Rethinking the Concept,” Gender & Society 19 (2005): 829–61; Michael Kaufman, “Me, Feminism, and Men’s Contradictory Experiences of Power,” in Theorizing Masculinities, ed. Harry Brod and Michael Kaufman (Thousand Oaks, CA: Sage Publications, 1994), 142– 63; and Michael S. Kimmel, “Masculinity as Homophobia: Fear, Shame, and Silence in the Construction of Gender Identity” in Brod and Kaufman, Theorizing Masculinities, 119–42. 3. Michael Flood and Bob Pease, “Undoing Men’s Privilege and Advancing Gender Equality in Public Sector Institutions,” Policy and Society 24, no. 4 (2005): 119–38; Allan G. Johnson, The Gender Knot: Unraveling Liberty Walther Barnes and Christin L. Munsch 595 pull back the curtain on men’s lives and masculine institutions in order to demystify socially constructed masculinities, particularly in their most powerful forms. As early feminist scholars note, male privilege renders women’s lives invisible.4 But male privilege renders aspects of men’s lives invisible, too. In this article we highlight how institutional review boards (IRBs) in universities and hospitals erect barriers to research that render particular aspects of men’s lives invisible. We draw on our experiences of submitting ten applications for a series of methodologically diverse studies of masculinity to eight IRBs. First, we argue that, despite their original function of protecting subordinated groups, IRBs are gendered institutions in which members base their decisions on culturally dominant, normative images of women and men. We show how this results in the stringent protection of male research participants, the safeguarding of participants’ personal masculinity, and the shielding of men’s lives from social inquiry. Second, we argue that IRBs are gendering institutions. Our experiences reveal how the privileging and protection of masculinity results in mandatory protocol modifications that idealize hegemonic masculinity. These modifications require researcher-participant interactions that socialize men to engage in gender “appropriate” behavior and reify gendered expectations. Third, our experiences reveal the ways in which IRBs protect the institution itself and privilege the universities, hospitals, and (predominantly male) medical doctors they represent. Consequently, the ways they reproduce social inequality remain impervious to academic inquiry. IRBS AS GENDERED AND GENDERING INSTITUTIONS Every university and hospital in the United States where human research is conducted houses a human research protections program, or IRB, to oversee academic research. Universities with hospitals typically our Patriarchal Legacy (Philadelphia, PA: Temple University Press, 1997); Michael Kimmel, Guyland: The Perilous World Where Boys Become Men (New York: Harper Collins, 2008). 4. Simone de Beauvoir, The Second Sex, trans. Howard M. Parshley (New York: Knopf, 1951); Sandra Harding, The Science Question in Feminism (Ithaca, NY: Cornell University Press, 1986); Dorothy E. Smith, “Women’s Perspective as a Radical Critique of Sociology,” in Feminist Perspectives on Social Research, ed. Sharlene N. Hesse-Biber and Michelle L. Yaiser (New York: Oxford University Press, 2004), 84–96. 596 Liberty Walther Barnes and Christin L. Munsch maintain two types of IRB committees: a social-behavioral committee that oversees studies in the social sciences, and a biomedical committee to supervise clinical drug trials, experimental medical treatments, and tissue and blood research. The duty of the... (shrink)

While both men and women work out in contemporary gyms, popular conceptions of the gym as a masculine institution continue. The authors examine organizational processes within a chain of women-only gyms to explore whether and how these processes have feminized the historically masculine gym. They examine the physical setting and equipment, the established procedures for customers' use of machines, and the interactional styles of employees as components of the organization's structure. They argue that the organization's use of technology and labor (...) mobilizes customers' participation in a feminized organizational culture of nonjudgmental and noncompetitive sociability. Organizational processes create a context that fosters gendered interactions and identities among customers. The organizational context calls gendered behavior into play such that the performance is naturalized. The processes outlined may occur in other cases of organizational recoding and suggest ways that transposable gender practices may change the gender coding of an institution yet leave gender hierarchies intact. (shrink)

We contend that individual-level (“i-frame”) intervention strategies can be appropriately integrated with system-level (“s-frame”) strategies to optimize population-level behavior change. We outline instances of effective “i-frame” interventions, and how coordinated, integrated, well-resourced interventions that encompass components at both levels, and has organizational and user-group support, may optimize sustained behavior change intervention efforts, and allay practices that undermine “s-frame” components.

The consequences of restricting or not restricting the right to freedom of assembly are potentially magnified in transitional societies. Yet determining whether such consequences are indeed ‘harmful’, and whether their cost should be borne despite the harms caused, requires the elaboration of criteria which define what are valid and relevant harms. While a human rights framework can perform this task, open-textured rights standards prescribe neither the threshold of legal intervention nor the goals of transition. By extension, the rule of law—underpinned (...) by this rights discourse—is silent about whether liberal or communitarian ideals should inform the reconstruction of public space in conflicted or nascent democracies. Illustrated by analysis of legal interventions in parade disputes in Northern Ireland, this article argues that the rule of law is necessarily orientated by ethical consensus about its scope. Furthermore, this consensus operates as a restraint upon the degree of normative discontinuity permitted during transitional compromises. The article frames the ethical options in terms of three liberty-limiting principles—the argument from democracy, the argument for toleration, and the argument for recognition. Each suggests different parameters for the transitional project and for the role of law within it. (shrink)

Alexander Hamilton presents his early formative years, sharing the way his engagement with the cyanotype process has informed his art practice, from his time at Edinburgh College of Art, to his program of exhibitions and residencies, through to his work within the field of public arts. This personal history is combined with essays by academics, scholars and curators who engage with the intellectual roots of his work and practice. A comprehensive selection of Hamilton’s photography, including his unique plant-based (...) cyanotypes, completes this beautiful book. (shrink)

Aesthetics and Music is a rich and interesting study. Hamilton's approach is innovative. He interleaves chapters on the history of philosophical thought about music with more theoretical discussions of music, sound, rhythm and improvisation, but does not cover the work–performance relation, depiction or expression. He draws on an atypically broad range of examples, including avant-garde, medieval, non-Western and jazz. The assumptions are humanist: ‘I wish to argue for an aesthetic conception of music as an art … according to which (...) music is a human activity grounded in the body and bodily movement and interfused with human life’.The historical chapters are valuable and not without analysis and criticism. Hamilton shows how the ancient Greek theorists were more interested in music's mathematical properties as reflecting the underlying harmony of relations between cosmic bodies than in the practice of musicians. While they equated the value of art with its contribution to an education for citizenship and while their concept of the arts differed …. (shrink)

Intended for logicians and mathematicians, this text is based on Dr. Hamilton's lectures to third and fourth year undergraduates in mathematics at the ...

In this interview, the previous editor-in-chief of Theoria, Lawrence Hamilton, describes the evolution of Theoria to become a journal with more Southern political theory scholars and ideas, and how this was inspired by the limitations of Northern theory alone in understanding real world political problems in South Africa especially. He traces the evolution of this thought in becoming a more ‘decolonial’ type thinker through his own work, and how this intersected with Theoria's focus, with specific reference to special issues (...) of the journal including ‘Freedom and Power’ in 2013, ‘Empire and Economics’ in 2016 and a series of African-focussed editions in 2018, 2019 and 2021. At the heart of this lived experienced of intellectual development is a validation of the importance of context-based theory and theorising that is nevertheless still engaged with northern thought and global issues. This intellectual history helps clarify Theoria's current substantive focus. (shrink)

Philosophical discussions of health and disease have traditionally been dominated by a debate between normativists, who hold that health is an inescapably value-laded concept and naturalists, such as Christopher Boorse, who believe that it is possible to derive a purely descriptive or theoretical definition of health based upon biological function. In this paper I defend a distinctive view which traces its origins in Aristotle's naturalistic ethics. An Arisotelian would agree with Boorse that health and disease are ubiquitous features of the (...) natural world and thus not mere projections of human interests and values. She would differ from him in rejecting the idea that value is a non-natural quality. I conclude my discussion with some comments of the normative character of living systems. (shrink)

In The Blue Book, Wittgenstein defined a category of uses of “I” which he termed “I”-as-subject, contrasting them with “I”-as-object uses. The hallmark of this category is immunity to error through misidentification (IEM). This article extends Wittgenstein’s characterisation to the case of memory-judgments, discusses the significance of IEM for self-consciousness—developing the idea that having a first-person thought involves thinking about oneself in a distinctive way in which one cannot think of anyone or anything else—and refutes a common objection to the (...) claim that memory-judgments exhibit IEM. (shrink)

First published in 1989, Towards a Theory of Schooling explores and debates the relationship between school and society. It examines the form and function of one of humankind’s most important social institutions, following the cutting edge of pedagogic innovation from mainland Europe through the British Isles to the USA. In the process, the book throws important light upon the origins and evolution of the school based notions of class, curriculum, classroom, recitation and class teaching.

This article serves as an introduction to the laws-of-biology debate. After introducing the main issues in an introductory section, arguments for and against laws of biology are canvassed in Section 2. In Section 3, the debate is placed in wider epistemological context by engaging a group of scholars who have shifted the focus away from the question of whether there are laws of biology and toward offering good accounts of explanation(s) in the biological sciences. Section 4 introduces two relatively new (...) pieces of science – metabolic scaling theory and ecological stoichiometry – that have not been topics of much discussion by philosophers but are relevant because they have at least some of the hallmarks of laws of nature. Section 5 concludes by pointing out that discovering laws of biology, if any there be, will not necessarily answer the questions raised by the debate in the first place: we will still want to know how biology compares to other sciences, how to characterize its systems and processes, and whether accounts in terms of laws always or usually constitute adequate explanations in various sciences. (shrink)

A humanistic account of self-consciousness and personal identity, and offering a structural parallel between the epistemology of memory and bodily awareness. It provides a much-needed rapprochement between Analytic and Phenomenological approaches, developing Wittgenstein's insights into "I"-as-subject and self-identification.

In this paper, we consider how dignity is discursively constructed in the context of work dominated by physicality and dirt. Based on semi-structured interviews with garbage workers, our analysis considers how the deprivations they experience are cast through discourses intended to construct their individual and collective worth. We consider the manner in which dignity maybe denied to such workers through popular repudiations of individuality and status. We demonstrate how this positioning arises from contact with physical dirt, and associations with socially (...) dirty work based on ascriptions of servility, abuse and ambivalence. We go on to consider how garbage workers respond to this positioning through discourses of ‘everyday heroism’. Heroism is evoked through three inter-related narratives that speaks to a particular type of masculinity. The first takes the form of a classic process of reframing and recalibration through which workers not only renegotiate their public position and status, but also point to the inherent value to be had in working with dirt as part of that which we identify as a process of ‘affirmation’. The second narrative arises from the imposition of favourable social and occupational comparisons that effectively elevate garbage collectors’ social position. The third discourse—and previously unobserved in respect of garbage work—centres on paternalistic practices of care. Combined, these discourses disrupt the generally held view that dirty work is antithetical to heroism and wounds dignity. (shrink)

Hamilton argues that there is a level of understanding of theatrical performances, and narrative performances in particular (called "plays"), that does not require grasp of the large-scale aesthetic features that usually inform the structure of what is presented. This "basic understanding" is required for any spectator to go on to have a deeper understanding and, so, grounds any spectator's understanding of the larger-scale features of a performance.

Middle age, for many, marks a key period for a radical reappraisal of one's life and way of living. The sense of time running out, both from the perspective that one's life has ground to a halt, and from the point of view of the greater closeness of death, and the sense of loneliness engendered by the compromised and wasteful nature of life, become ever clearer in mid-life, and can lead to a period of dramatic self doubt.In this book, the (...) philosopher Christopher Hamilton explores the moods, emotions and experiences of middle age in the contemporary world, seeking to describe and analyze that period of life philosophically. Hamilton draws on his own personal experiences of turning 40 as well as a wide range of sources - from the philosophical writings of Schopenhauer, Nietzsche, Hegel, Heidegger to the literature of Tolstoy, Dostoevsky, Conrad and the films of Woody Allen - to offer us a philosophy of middle age.Some of the many fascinating themes explored include the strong sense of nostalgia experienced in mid-life, of loss for one's youth, and of regret, the sense that life has become boring, the recognition that one can never fully escape feelings of guilt, and - central to the experience of middle age - the question of what is the point of going on at all. In the light of the 'melancholy wisdom' of mid-life Hamilton suggests that pleasure becomes much more important than at previous stages of life and he shows that the enjoyment of pleasure can be something noble.Insightful, entertaining, and thought-provoking, "Middle Age" is fascinating reading and for anyone heading for a 'mid-life crisis' it is much cheaper than buying a sports car. (shrink)

Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does not properly explore the figure and psychology of the saint in any detail. I relatedly (...) argue that the notion of human preciousness in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral philosophy, and suggest that matters here are a great deal more complicated than he supposes. (shrink)

Ludwig Wittgenstein's conception of the role of objects in our philosophical understanding of the logic of our language is critical for his early philosophy in the Tractatus Logico-Philosophicus. While the important connections between Heinrich Hertz's Principles of Mechanics and Wittgenstein's Tractatus have long been recognized, recent work by Jed Buchwald has deepened our knowledge of the importance of the object-orientation of Hertz's scientific work in a manner that should also deepen our understanding of the nature of objects in the Tractatus. (...) I will argue that there are important ontological links, involving "a certain physical scheme, one that had powerful implications for thinking as well as doing," between Hertz's work and Wittgenstein's early philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Office of Scientific IntegrityDavid P. Hamilton (bio)For most of the 1980s, the specter of scientific fraud popped into public view every few years, usually only to submerge again. Faced with several well-publicized cases of scientists who blatantly faked their data—among the best-known being Harvard cardiologist John Darsee (whose colleagues watched him forge data) (Broad and Wade 1982, p. 14) and Sloan-Kettering Institute immunologist William Summerlin (who painted (...) black spots on white mice to simulate tissue grafts) (Broad and Wade 1982, p. 155)—the scientific community as a whole tended to dismiss the phenomenon as the work of a few deviants. Called in 1981 to testify before then-Representative Albert Gore Jr.'s subcommittee on investigations and oversight, Philip Handler, then-president of the National Academy of Sciences, told the panel that science was perfectly capable of regulating itself, and that the problem of scientific fraud had been "grossly exaggerated" by the press (Broad and Wade 1982). The message was clear: Congress should stick to its knitting, and science would take care of itself.Now, however, scientists are faced with a very different situation: a permanent federal bureaucracy, known as the Office of Scientific Integrity (OSI), devoted to the investigation of alleged scientific wrongdoing. The transition from the days of laissez-faire, when universities were entrusted with all investigations unless they were handled so badly that the federal government was forced to take notice, has been an uncomfortable one for many researchers. Lately, this discomfort has taken shape as a vocal protest against OSI. Largely as a result of this protest, federal officials recently promoted a plan to restructure OSI and change some of its operating procedures, a move with unpredictable consequences for universities and researchers alike.OSI was born largely because of investigations by two influential congressmen: Representatives John Dingell of Michigan and Ted Weiss of New York. While both claimed they acted mainly to make sure taxpayer dollars were not spent on fraudulent research, both also maintained a strong interest in protecting "whistleblowers," the often vulnerable, and usually junior, scientists who first raise questions about bad research. And Dingell seemed to take special pleasure in pointing up the deficiencies of investigations run by universities and by the National Institutes of Health (NIH) itself. (For reasons that are not well understood, [End Page 171] biomedical research seems far more prone to fraud than any other field of science. As a result, NIH, which funds most biomedical research in the United States, has held ultimate responsibility for most prominent cases of fraud.) Plagued as they often were by conflicts of interest, shoddy methodologies, and, in some cases, a willingness to believe any excuse by the accused, no matter how far-fetched, these investigations made easy targets. And the notion that science could "govern itself" grew harder to sustain.In late 1988, Dingell and other congressmen began circulating draft bills that would have created a new office for investigating scientific fraud. Dingell would have placed such an office under the aegis of the Inspector General of the Department of Health and Human Services, raising the possibility that scientific fraud might be probed by the same criminal investigators who unravel Medicare fraud. Unsettled by this vision of the "science police," NIH officials moved quickly to pre-empt Congress. On March 16, 1989, they published a notice in the Federal Register announcing the creation of OSI, an office with responsibility for ensuring thorough university investigations of misconduct and the authority to conduct its own investigations when necessary.From the beginning, OSI took an unusual approach to its work. For one thing, the office had a broad mandate: Although located within NIH, it was responsible for research funded throughout the entire Public Health Service, including the Food and Drug Administration, the Alcohol, Drug, and Mental Health Administration, and the Centers for Disease Control. Furthermore, it was not restricted to scientific fraud. Departmental lawyers, wishing to avoid the legal connotations of the term "fraud"—in particular, a requirement that fraudulent actions not only mislead others but also cause them noticeable harm—decided instead to adopt the term "scientific misconduct," defined as "fabrication, falsification, plagiarism, or other practices that deviate... (shrink)

Exploring whether clades can reproduce leads to new perspectives on general accounts of biological development and individuation. Here we apply James Griesemer's general account of reproduction to clades. Griesemer's account of reproduction includes a requirement for development, raising the question of whether clades may bemeaningfully said to develop. We offer two illustrative examples of what clade development might look like, though evaluating these examples proves difficult due to the paucity of general accounts of development. This difficulty, however, is instructive about (...) what a general account of development should look like and how it may usefully be applied to research problems (further suggesting a means for evaluating general accounts of development). Reproduction also requires individuation of parent and offspring. We argue that there is no special problem of individuating older and younger clades. The vagaries involved with determining when clades begin, mature, and end are precisely the same as those that arise when the same questions are asked of cells, organisms, or species. Though the question of clade reproduction and selection may still be open, the process of discovery presents new insights into old problems. (shrink)

In this paper I explore Nietzsche's thinking on the notions of nobility and the affirmation of life and I subject his reflections on these to criticism. I argue that we can find at least two understandings of these notions in Nietzsche's work which I call a 'worldly' and an 'inward' conception and I explain what I mean by each of these. Drawing on Homer and Dostoyevsky, the work of both of whom was crucial for Nietzsche in developing and exploring his (...) notion of worldly nobility and affirmation, I then go on to argue that Nietzsche provides us with no concrete examples of worldly nobles and that, given his historicism, he cannot. Thus Nietzsche's thinking here is broken-backed. I turn, therefore, to explore the inward notions of nobility and affirmation. Discussing Montaigne and Napoleon in the context of Nietzsche's philosophy, I argue that we can make good sense in Nietzschean terms of someone's affirming his own life in an inward sense. This, however, opens up the difference between someone's affirming his own life and his affirming life überhaupt, and I argue that Nietzsche needs to be able to make sense not just of the former but also of the latter. Referring once again to Dostoyevsky, I suggest that Nietzsche can only do so by accepting the idea that all human beings possess dignity qua human beings. This thought is, however, one that he rejects. Thus Nietzsche's reflections in this area cannot be rendered finally plausible since they depend upon something which can find no room in his philosophy. (shrink)

A fundamental discussion in lower-level undergraduate neuroscience and psychology courses is Descartes’s “radical” or “mind-body” dualism. According to Descartes, our thinking mind, the res cogitans, is separate from the body as physical matter or substance, the res extensa. Since the transmission of sensory stimuli from the body to the mind is a physical capacity shared with animals, it can be confused, misled, or uncertain (e.g., bodily senses imply that ice and water are different substances). True certainty thus arises from within (...) the mind and its capacity to doubt physical stimuli. Since this doubting mind is a thinking thing that is distinct from bodily stimuli, truth and certainty are reached through the doubting mind as cogito ergo sum, or the certainty of itself as it thinks: hence Descartes’s famous maxim, I think, therefore I am. However, in the last century of Western philosophy, with nervous system investigation, and with recent advances in neuroscience, the potential avenues to explore student’s understanding of the epistemology and effects of Cartesian mind-body dualism has expanded. This article further explores this expansion, highlighting pedagogical practices and tools instructors can use to enhance a psychology student’s understanding of Cartesian dualistic epistemology, in order to think more critically about its implicit assumptions and effects on learning. It does so in two ways: first, by offering instructors an alternative philosophical perspective to dualistic thinking: a mind-body holism that is antithetical to the assumed binaries of dualistic epistemology. Second, it supplements this philosophical argument with a practical component: simple mind-body illusions that instructors may use to demonstrate contrary epistemologies to students. Combining these short philosophical and neuroscience arguments thereby acts as a pedagogical tool to open new conceptual spaces within which learning may occur. (shrink)

This article compares the ideas of Amílcar Cabral and Amartya Sen on capability, freedom, resistance and political change, thereby revealing the importance of radical realism in political thought and development studies. Sen’s path-breaking work has been transformative for multiple disciplines, not least development. Yet, reading Sen alongside the ideas of one of Africa’s most successful anti-colonial political leaders is revelatory: it provides the basis for the argument that radical realism is most valuable if it is action-guiding, comparative and about context-specific (...) change. This involves a distinction between realistic political theory and realism in political thought where only the latter demands utopian thinking. What follows from this regarding democracy, impartiality and justice? In answering this with reference to some social movements, the article then defends the political potential of conflict, partisan positions, resistance and political change directed towards overcoming domination. (shrink)

Management practitioners and scholars have worked diligently to identify methods for ethical decision making in international contexts. Theoretical frameworks such as Integrative Social Contracts Theory (Donaldson and Dunfee, 1994, Academy of Management Review 19, 252–284) and more recently the Global Business Citizenship Approach [Wood et al., 2006, Global Business Citizenship: A Transformative Framework for Ethics and Sustainable Capitalism. (M. E. Sharpe, Armonk, NY)] have produced innovations in practice. Despite these advances, many managers have difficulty implementing these theoretical concepts in daily (...) practice. Using the example of recent decisions by internet service providers Google, Yahoo, and MSN regarding censorship requirements in China, we offer six heuristic questions to help managers to resolve cross-cultural ethical conflicts in which the firm’s way of doing business differs from the practice in the host country. Recognizing that companies can take different approaches to law and ethics (Paine, 1994, Harvard Business Review 72(2), 107–117), our aim is to provide a management decision process to deal with demands or opportunities for engaging in questionable business practices in a host country. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mild Cognitive Impairment:Which Kind Is It?Andy Hamilton (bio)Keywordshuman kinds, mild cognitive impairment, multiple personality disorder, practical kinds, social constructionThere is much stimulating material in the Graham and Ritchie's paper (2006), concerning not just disease-classification but also the ethics of diagnosis. My concern is with the way in which they adduce Ian Hacking's views in the philosophy of science in support of their own. The authors quote with approval (...) his "dynamic nominalism" and its influence on Zachar's concept of "practical kinds." Hacking's view, as the authors quote it, is that "People classified in a certain way tend to conform to or grow into the ways that they are described; but they also evolve in their own ways, so that the classifications and descriptions have to be constantly revised" (1995, 21). The act of classifying changes both the classifier and the subject of classification, resulting in facts and categories that are both socially created and real. Hacking calls this "the looping effect of human kinds," and comments that "Multiple personality [disorder] is an almost too perfect illustration of this feedback effect" (1995, 21). The authors comment that Zachar (2000) builds on Hacking's position, discarding essentialist notions of classification that are limited to inherent biological properties, and turning instead to "practical kinds—nonarbitrary cultural artifacts intended to meet pragmatic needs (e.g. therapeutic, predictive prognostic, labeling effects, and physiology)" (Graham and Ritchie 2006, 36). Practical kinds, they believe, offer a way out of the clinical approach focused on mild cognitive impairment (MCI) as a precursor to, or mild form of, Alzheimer's disease. The inclination of the authors, as I read them, is to treat MCI as a practical or human kind, and not, like Alzheimer's disease, as a natural kind.My concern is whether the "looping effect of human kinds" can be transferred to the case of MCI from Hacking's original case study in Rewriting the Soul, multiple personality disorder (MPD). Hacking wished there to undermine the traditional debate over whether MPD is a "social or psychiatric artifact." He claims, correctly I think, that the presupposition behind the question "Is MPD a real disorder as opposed to a product of social circumstances?" should be rejected. The fact that a disorder is a product of social circumstances does not make it less real (1995, 12). On the looping of human kinds, Hacking comments that "The concept of child abuse [implicated in MPD] may itself be so made and molded by attempts at knowledge and intervention, and social reaction to these studies, that there is no stable object, child abuse, to have knowledge about." This is a "no fact of the matter" response, and it [End Page 51] is based on the recognition of conceptual change. He later adds that child abuse "is a real evil, and it was so before the concept was constructed. It was nevertheless constructed. Neither reality nor construction should be in question" (1995, 61, 68). However, Hacking's conclusions about the reality of MPD express only a muted skepticism. Utilitarian skeptics approach this question by asking, "What is the most effective treatment?" Hacking writes that "in their hearts [such skeptics] suspect that the outcome of multiple therapy [therapy that condones or even encourages the development of multiples in the patient] is a type of false consciousness" (1995, 267). The skeptics about MPD are making a moral judgment, he believes; but on whether that moral judgment is correct, he is silent, although the suspicion must be that he agrees with it.How do these considerations apply to the case of MCI? Graham and Ritchie rightly note that classifying a subject as suffering from MCI, and informing them of the diagnosis, will affect them adversely—it will cause suffering not least because there is at present no cure. However, it must surely be conceded that any disease at all—physical or mental—is a social entity insofar as it involves behavioral ascriptions to the subject concerning their incapacity. The authors also note the vested interests—especially from the pharmaceutical industry—in developing a diagnostic category of MCI. These interests are present in the development of any significant diagnostic... (shrink)

An accidental glance at a newspaper notice causes Rousseau to collapse under the force of a vision. A car accidentally hits Giacometti, and he experiences an epiphany. Darwin introduces accident to the basic process of life, and Freud looks to accident as the expression of unconscious desire. Accident, Ross Hamilton claims, is the force that makes us modern. Tracing the story of accident from Aristotle to Buster Keaton and beyond, Hamilton’s daring book revives the tradition of the grand (...) history of ideas. _Accident _tells an original history of Western thought from the perspective of Aristotle’s remarkably durable categories of accident and substance. Throughout antiquity and the Middle Ages, Aristotle’s distinction underwrote an insistence on order and subordination of the inessential. In a groundbreaking innovation, Hamilton argues that after the Reformation, the concept of accident began to change places with that of substance: accident became a life-transforming event and effectively a person’s essence. For moderns, it is the accidental, seemingly trivial moments of consciousness that, like Wordsworth’s “spots of time,” create constellations of meaning in our lives. Touching on a broad array of images and texts—Augustine, Dante, the frescoes of Raphael, Descartes, Jane Austen, the work of the surrealists, and twentieth-century cinema—Hamilton provides a new way to map the mutations of personal identity and subjectivity. (shrink)

Neurophenomena such as central sensitisation, hyperalgesia and allodynia, speak of a brain that is anything but hardwired. The brain's ability to self-organise in staggeringly complex ways forces us to look beyond what turn out to be perceptions of a body-mind reference, ie the idea of a mind is more a story than an actuality. There are mounting criticisms of body-mind dualism, , but with poor understanding of what philosophical narrative can replace it. Clearly, our human condition and pain's unique role (...) in it, is much more unpredictable than we had hitherto thought. This unpredictability dictates that we at least attempt to advance the philosophical debate in the interests of the pain sufferer. Richard Hamilton will investigate other roads of pain from Spinoza to Wittgenstein and Merleau-Ponty. Richard, Horst Ruthrof and David Buchanan will look at how the theory of language has long contended its place beyond the body-mind problem. (shrink)

No matter how insulated we are by wealth or friends we can all expect to undergo some form of loss, failure, or disappointment. The common reaction is to bear it as best we can--some do this better than others--and move on with life. Dr. Christopher Hamilton proposes a different response to adversity. Focusing on the arenas of family, love, illness, and death, he explores constructive ways to deal with adversity and embrace it to derive unique insight into our condition. (...) Offering examples from history, literature, and science, he suggests how we might recognize it as a precious source of enlightenment, shaping our very existence. - The School of Life is dedicated to exploring life's big questions: How can we fulfill our potential? Can work be inspiring? Why does community matter? Can relationships last a lifetime? We don't have all the answers, but we will direct you toward a variety of useful ideas--from philosophy to literature, from psychology to the visual arts--that are quaranteed to stimulate, provoke, nourish, and console. (shrink)

Millions of us increasingly seek happiness in fads and self-help books, reaching upward every day toward some enlightened state that we wish to attain. Surfing icon Laird Hamilton is more intent on looking inward and appreciating the brilliant creatures we already are. In Liferider, Laird uses five key pillars-Death & Fear, Heart, Body, Soul, and Everything Is Connected-to illustrate his unique worldview and life practices, offering inspiration to anyone who wants to elevate their ordinary, landlocked lives to do extraordinary (...) things. This is Laird Hamilton in his own words--raw, honest, and unvarnished--on topics he has rarely explored before. Based on extensive interviews and conversations between Laird and his coauthor, Julian Borra, with additional insights from Laird's wife, pro-volleyball player Gabby Reece, Liferider takes on human resilience, relationships, business, technology, risk-taking, and the importance of respecting the natural world, all through the lens of Laird's extraordinary life both in and beyond the ocean. (shrink)

The novelist and essayist Elizabeth Hamilton received her education at a day school from the age of eight, and later recalled her childhood and schooldays fondly. However, intellectual girls in the period were regarded with some suspicion, and she remembered hiding from visitors those books that might be deemed inappropriate for a young woman. Later embarking on a literary career, she published in 1801 her Letters on Education, republished in this second edition of 1801–2. Owing much to the theories (...) of John Locke as well as the period's standard conduct-book advice on the education of girls, Hamilton's work offers detailed theoretical explorations of how children learn. 'Be not afraid my good friend,' she writes, 'that I intend making speculative philosophers of your daughters.' Volume 1 includes comments on the 'pernicious effects of parental partiality', considering also 'contempt for the female character' and 'pride of station'. (shrink)

The novelist and essayist Elizabeth Hamilton received her education at a day school from the age of eight, and later recalled her childhood and schooldays fondly. However, intellectual girls in the period were regarded with some suspicion, and she remembered hiding from visitors those books that might be deemed inappropriate for a young woman. Later embarking on a literary career, she published in 1801 her Letters on Education, republished in this second edition of 1801–2. Owing much to the theories (...) of John Locke as well as the period's standard conduct-book advice on the education of girls, Hamilton's work offers detailed theoretical explorations of how children learn. 'Be not afraid my good friend,' she writes, 'that I intend making speculative philosophers of your daughters.' Volume 2 begins with a comment on the necessity of obtaining knowledge of our intellectual faculties, and how this knowledge is to be acquired. (shrink)

The novelist and essayist Elizabeth Hamilton received her education at a day school from the age of eight, and later recalled her childhood and schooldays fondly. However, intellectual girls in the period were regarded with some suspicion, and she remembered hiding from visitors those books that might be deemed inappropriate for a young woman. Later embarking on a literary career, she published in 1801 her Letters on Education, republished in this second edition of 1801–2. Owing much to the theories (...) of John Locke as well as the period's standard conduct-book advice on the education of girls, Hamilton's work offers detailed theoretical explorations of how children learn. 'Be not afraid my good friend,' she writes, 'that I intend making speculative philosophers of your daughters.' Volume 1 includes discussion of the 'pernicious effects of parental partiality', while Volume 2 begins with a comment on the necessity of obtaining knowledge of our intellectual faculties. (shrink)

In the romantic tradition, music is consistently associated with madness, either as cause or cure. Writers as diverse as Kleist, Hoffmann, and Nietzsche articulated this theme, which in fact reaches back to classical antiquity and continues to resonate in the modern imagination. What John Hamilton investigates in this study is the way literary, philosophical, and psychological treatments of music and madness challenge the limits of representation and thereby create a crisis of language. Special focus is given to the decidedly (...) autobiographical impulse of the late eighteenth and early nineteenth centuries, where musical experience and mental disturbance disrupt the expression of referential thought, illuminating the irreducible aspects of the self before language can work them back into a discursive system. The study begins in the 1750s with Diderot's _Neveu de Rameau_, and situates that text in relation to Rousseau's reflections on the voice and the burgeoning discipline of musical aesthetics. Upon tracing the linkage of music and madness that courses through the work of Herder, Hegel, Wackenroder, and Kleist, Hamilton turns his attention to E. T. A. Hoffmann, whose writings of the first decades of the nineteenth century accumulate and qualify the preceding tradition. Throughout, Hamilton considers the particular representations that link music and madness, investigating the underlying motives, preconceptions, and ideological premises that facilitate the association of these two experiences. The gap between sensation and its verbal representation proved especially problematic for romantic writers concerned with the ineffability of selfhood. The author who chose to represent himself necessarily faced problems of language, which invariably compromised the uniqueness that the author wished to express. Music and madness, therefore, unworked the generalizing functions of language and marked a critical limit to linguistic capabilities. While the various conflicts among music, madness, and language questioned the viability of signification, they also raised the possibility of producing meaning beyond significance. (shrink)

In this important new study, Hamilton establishes and develops innovative links between the sites of postcolonial literary theory, the fiction of the South African/Australian academic and Nobel Prize-winning writer J.M. Coetzee, and the work of the French poststructuralist philosopher Gilles Deleuze. Centering on the key postcolonial problematic of representation, Hamilton argues that if one approaches the colonial subject through Gilles Deleuze’s rewriting of subjectivity, then a transcendent configuration of the colonial subject is revealed. Importantly, it is this rendition (...) of the colonial subject that accounts best for the way in which the colonial subject is able to propose and offer instances of resistance to colonial structures of subjectification. In elucidating this claim, the study turns to the fiction of Coetzee. Offering unique Deleuzean readings of three of Coetzee’s most theoretically beguiling novels – Dusklands, Waiting for the Barbarians, and Foe – On Representation will prove to be essential reading to those interested in Coetzee studies, the literary terrain of Deleuze’s philosophy, and those engaging with contemporary debates in postcolonial literature and theory. (shrink)

What is it like to experience rapture? For philosopher Christopher Hamilton, it is a loss of self that is also a return to self—an overflowing and emptying out of the self that also nourishes and fills the self. In this inviting book, he reflects on the nature of rapture and its crucial yet unacknowledged place in our lives. Hamilton explores moments of rapture in everyday existence and aesthetic experience, tracing its disruptive power and illuminating its philosophical significance. Rapture (...) is found in sexual love and other forms of intense physical experience, such as Philippe Petit’s nerve-defying wire walk between the Twin Towers. Hamilton also locates it in quieter but equally joyous moments, such as contemplating a work of art or the natural world. He considers a range of examples in philosophy and culture—Nietzsche and Weil, Woolf and Chekhov, the extremes of experience in Werner Herzog’s films—as well as aspects of ordinary life, from illness to gardening. Conversational and evocative, this book calls on us to ask how we might make ourselves more open to experiences of rapturous joy and freedom. (shrink)