History education holds strong potential for students to examine how racism and other intersecting forms of oppression embedded within U.S. institutions have and still impact today’s social fabric. When rooted in Martell and Stevens’ “thinking like an activist” framework, history education provides opportunities for preservice teachers (PSTs) to see, understand, and disrupt the dominant narrative. They can begin to reimagine their roles as future leaders in the classroom and beyond to ensure that all students thrive and not just survive. Thus, (...) for this qualitative study, we engaged our PST in a book study of A Different Mirror for Young People: A History for Multicultural America. Through intentional content and pedagogical choices, we investigated the question, “ How do preservice teachers make sense of history using the ‘thinking like an activist’ framework?” Findings indicated how Takaki’s different mirror, as a counternarrative centering the perspectives and experiences of historically marginalized groups, allowed PSTs 1) to unlearn oppressive structures (cultural preparation), 2) begin to develop a sociopolitical consciousness of systemic oppression, albeit through an outsider’s perspective (critical analysis), and 3) to analyze how collective action in the past enacted change–although through an already, but not yet, understanding of their role in social change in the present (collective action). (shrink)

Inspired by the work of Richard Abel, the authors conduct a N=1 study into the career path and disciplinary records of a Dutch immigration advocate. Their aim is to offer explanations as to why some lawyers seem so impervious to discipline. The authors analyse the case from three different angles: (1) characteristics of the disciplinary system (2) the social network of the advocate in question, including his professional network, and (3) the advocate?s personality. According to the authors, the key to (...) explaining non-compliance with ethical rules lies in the interaction between these three perspectives. In the case of the immigration lawyer a lack of professional socialization and the fact that he operated on his own, without substantial feedback or criticism from his social network were important explanatory factors. The article also offers a detailed insight into the effects of an accelerated disciplinary proceeding in which a local bar president ex officio assumes a new role. (shrink)

Introduction Loretta is taking ice chips to the client in room 5723 when she realizes that something has gone wrong. A loud, frightened voice is coming from ...

In this book Zagzebski gives an extended argument that the self-reflective person is committed to belief on authority. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. She argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modeled on the well-known principles of authority of Joseph Raz. These principles apply (...) to authority in the moral and religious domains. (shrink)

Knowledge is a highly valued state in which a person is in cognitive contact with reality. It is, therefore, a relation. On one side of the relation is a conscious subject, and on the other side is a portion of reality to which the knower is directly or indirectly related. While directness is a matter of degree, it is convenient to think of knowledge of things as a direct form of knowledge in comparison to which knowledge about things is indirect. (...) The former has often been called knowledge by acquaintance since the subject is in experiential contact with the portion of reality known, whereas the latter is propositional knowledge since what the subject knows is a true proposition about the world. Knowing Roger is an example of knowledge by acquaintance, while knowing that Roger is a philosopher is an example of propositional knowledge. Knowledge by acquaintance includes not only knowledge of persons and things, but also knowledge of my own mental states. In fact, the knower's own mental states are often thought to be the most directly knowable portion of reality. (shrink)

Offering both a discussion of feminism in its postmodern context and a critique of contemporary theory, the author here challenges feminists to move away from a theory-based approach, which focuses on securing or contesting "women" as an ...

"First Published in 1992, Routledge is an imprint of Taylor & Francis, an informa company.".

In a recent article in this journal, James Christensen, Tom Parr and David Axelsen argue that millionaire salaries are unjust and women have no grounds of fairness to unjust salaries in parity with men. They accept that disrespect is expressed toward women when they are paid less than men because of their gender. Their argument largely replicates a similar argument developed earlier by Anca Gheaus. By drawing on the distinction between ideal and nonideal theory, we argue that Christensen et al. (...) and Gheaus hold women to unacceptably high standards of justice and arguably higher standards than men are held to. (shrink)

When is one person entitled to sanction another for moral wrongdoing? When, instead, must one mind one’s own business? Stephen Darwall argues that the legitimacy of social sanctioning is essential to the very concept of moral obligation. But, I will argue, Darwall’s “second person” theory of accountability unfortunately implies that every person is entitled to sanction every wrongdoer for every misdeed. In this essay, I defend a set of principles for differentiating those who have the standing to sanction from those (...) who do not. (shrink)

This paper summarizes the findings of a three-year exploratory qualitative study of teenage childbearing in 20 low-income multigeneration black families. Teenage childbearing in these families is part of an alternative life-course strategy created in response to socioenvironmental constraints. This alternative life-course strategy is characterized by an accelerated family timetable; the separation of reproduction and marriage; an age-condensed generational family structure; and a grandparental child-rearing system. The implications of these patterns for intergenerational family roles are discussed.

Stakeholder theory has largely been anthropocentric in its focus on human actors and interests, failing to recognise the impact of nonhumans in business and organisations. This leads to an incomplete understanding of organisational contexts that include key relationships with nonhuman animals. In addition, the limited scholarly attention paid to nonhumans as stakeholders has mostly been conceptual to date. Therefore, we develop a stakeholder theory with animals illustrated through two ethnographic case studies: an animal shelter and Nordic husky businesses. We focus (...) our feminist reading of Driscoll and Starik’s (J Bus Ethics 49:55–73, 2004) stakeholder attributes for nonhumans and extend this to include affective salience built on embodied affectivity and knowledge, memories, action and care. Findings reveal that nonhuman animals are important actors in practice, affecting organisational operations through human–animal care relationships. In addition to confirming animals are stakeholders, we further contribute to stakeholder theory by offering ways to better listen to nontraditional actors. (shrink)

Critics of Hannah Arendt's Lectures on Kant's Political Philosophy argue that Arendt fails to address the most important problem of political judgment, namely, validity. This essay shows that Arendt does indeed have an answer to the problem that preoccupies her critics, with one important caveat: she does not think that validity is the all-important problem of political judgment--the affirmation of human freedom is.

The title of Hare’s book refers to the gap between the demand that morality places on us and our natural capacity to live by it. Such a gap is paradoxical if we accept the “‘ought’ implies ‘can”’ principle. The solution, Hare argues, is that the gap is filled by the Christian God. So we ought to be moral and can do so—with divine assistance. Hare’s statement and defense of the existence of the gap combines a rigorously Kantian notion of the (...) moral demand with a rigorously Calvinist notion of human depravity. As such, many readers will find the gap exaggerated, but most people will admit that there is some sort of gap here to be faced, and any gap at all is a problem. (shrink)

The attention for Moral case deliberation has increased over the past years. Previous research on MCD is often written from the perspective of MCD experts or MCD participants and we lack a more distant view to the role of MCD in Dutch health care institutions in general. The purpose of this paper is to provide an overview of the state of the art concerning MCD in the Netherlands. As part of a larger national study on clinical ethics support in the (...) Netherlands, we will focus on the prevalence and characteristics of MCD in Dutch health. A mixed methods design was used in which we combined two survey questionnaires, two focus groups and 17 individual interviews with top managers or ethics support staff. The findings demonstrate that the prevalence of MCD is relatively high in Dutch health care, especially in mental health care. Institutions with MCD differ from institutions without MCD concerning size, kind of problems and importance of ideological background. Characteristic of MCD is that it often exists for 3 years or more, has a high participation of health professionals and middle managers and is both organized scheduled as unscheduled. As well integration in existing policy as key persons emerge as important issues in relation to the positioning of MCD. We conclude that MCD is a part of an integrated ethics policy and serves as a catalyst for such an integrated ethics policy. (shrink)

Abstract In this paper I argue that to understand the ethics of belief we need to put it in a context of what we care about. Epistemic values always arise from something we care about and they arise only from something we care about. It is caring that gives rise to the demand to be epistemically conscientious. The reason morality puts epistemic demands on us is that we care about morality. But there may be a (small) class of beliefs which (...) it is not wrong to hold unconscientiously. I also argue that epistemic values enjoy a privileged place in the panorama of what we care about because they are entailed by anything we care about. That means that when there is a conflict between caring about knowledge or true belief and caring about something else, that conflict cannot be resolved simply by following the one we care about the most because caring about knowledge in any domain is entailed by caring about that domain. Finally, I argue that whereas caring demands different degrees of conscientiousness in different contexts, contextualism about knowledge is less plausible. (shrink)

Various corporate social activities were regressed on self-report measures of stakeholder-orientations from 220 CEOs from large Fortune 500 industrial and service firms. Overall, the relationship between who CEOs say is important and corporate activities toward those stakeholders is much weaker than anticipated. Of the expected relationships, only corporate philanthropy was positively related to CEO community orientation. The few other significant findings were less straightforward. Return on equity (ROE) of the company was related to the CEO's customer orientation rather than the (...) CEO's stockholder orientation, and liberal HRM programs were positively associated with a CEO's stockholder orientation rather than employee orientation. (shrink)

This paper reorients the problematic of political epistemology to put power at the centre of analysis, through an analysis of writings on the relationship between power and knowledge by Horkheimer, Habermas and Foucault. In their work, political epistemology was pursued analogously to the development of political economy, which explored the background conditions and assumptions of economic research. I also show that Horkheimer, Habermas and Foucault each had normative aims intended to improve both epistemology and knowing practices. Though their approaches are (...) distinct, the shared element was a concern with redefining truth. (shrink)

Sometimes we should mind our own business. But at other times it would be wrong to mind one's own business. This paper explores the tension between these two claims by presenting a tendency to mind one's own business as an Aristotelian-style virtue. It is furthered argued that this is a different virtue than tolerance.

Democracy and the problem of judgment -- Judging at the "end of reasons": rethinking the aesthetic turn -- Historicism, judgment, and the limits of liberalism: the case of Leo Strauss -- Objectivity, judgment, and freedom: rereading Arendt's "Truth and politics" -- Value pluralism and the "burdens of judgment": John Rawls's political liberalism -- Relativism and the new universalism: feminists claim the right to judge -- From willing to judging: Arendt, Habermas, and the question of '68 -- What on earth is (...) a "form of life"? Judging "alien" cultures according to Peter Winch -- The turn to affect and the problem of judgment: making political sense of the nonconceptual -- Conclusion: judging as a democratic world-building practice. (shrink)

This chapter contains section titled: The Value Problem Sosa's Solution Epistemically Valuable False Beliefs Organic Unities Gettier.

In this Article, I examine a normative idea of territoriality which I call ethical territoriality. By ethical territoriality, I mean the conviction that rights and recognition should extend to all persons who are territorially present within the geographical space of a national state simply by virtue of that presence. I start by briefly reprising a claim I have developed elsewhere — that territorialism is preferable, on liberal democratic grounds, to status-based approaches to immigrants’ rights. Here, though, I set out to (...) interrogate the logic of ethical territoriality itself. I ask why the mere fact of a person’s territorial presence should serve as the basis for rights and recognition. Further, even conceding that it should, I ask how this commitment is to be operationalized. What is the scope of the territory in which presence figures so significantly in normative terms, and who, precisely, gets access to presence in that territory? My purpose in this Article is to get beyond the status vs. territorial presence-as-basis-for-membership dispute in the immigration debates and to begin a critical discussion of the ethical territorial commitment itself. (shrink)

Dual loyalty issues confront health and welfare professionals in immigration detention centres in Australia. There are four apparent ways they deal with the ethical tensions. One group provides services as required by their employing body with little questioning of moral dilemmas. A second group is more overtly aware of the conflicts and works in a mildly subversive manner to provide the best possible care available within a harsh environment. A third group retreats by relinquishing employment in the detention setting. A (...) fourth group is activist in intent and actions. Derived from research and ethnography conducted in Australia, the article explores the moral dilemmas confronting those who are duty-bound by professional codes of ethics while also bound by loyalty to their employers and silenced by confidentiality statements. It provides particular focus on psychiatry, nursing and social work. We conclude by speculating whether a politics of compassion and acts of solidarity can forge a pathway through the ethical terrain. In doing so we draw upon human rights considerations as well as on the works of Joan Tronto and Elisabeth Porter. (shrink)

The literature in ethics is filled with theories of what makes an action wrong, what makes an actor responsible and blamable for his wrongful actions and what we are justified in doing to wrongdoers (e.g., may we punish them? must we forgive them?). However, there is relatively little discussion of what wrongdoers themselves must do in the aftermath of their wrongful acts. This essay attempts to remedy that problem by critically evaluating some competing accounts of the moral obligations of wrongdoers. (...) It argues for a conception of atonement that highlights the value of reconciliation, as opposed to repentance or self-punishment. (shrink)

The book is designed to be of interest to women's studies students wishing an introduction to a specifically philosophical analysis of the problem of sex objectification, as well as to philosophers interested in the contemporary moral issues of sexism and sex stereotyping.

Particular conceptions of reconciliation vary across a number of dimensions. As section 1 explains, the kind of relationship at issue in a specific context affects the type of improvement in relations that might be necessary in order to qualify as reconciliation. Reconciliation is widely taken to be a scalar concept. Section 2 discusses the spectrum of intensity along which kinds of improvement in relationships fall, and indicates why, in particular contexts, theorists often disagree about the point along this spectrum that (...) is morally or politically most significant. Section 3 provides an overview of the processes commonly cited as contributing to reconciliation. These processes are often controversial; those praised by some commentators as appropriate and constructive responses to past conflict are dismissed by others as undermining the moral or political conditions for just and peaceful relations. Section 4 concentrates on the relationship between reconciliation and justice. While some see these values as compatible and mutually supporting, others argue that, especially in the immediate wake of conflict, parties must often choose between reconciliation and justice. (shrink)

The statistical interpretation introduced by Born in mid-1926 is not the interpretation now associated with his name. Born's own understanding of that interpretation is revealed by looking at some of its roots in Born's earlier work with Franck on collisions, his collaboration with Jordan on that topic, his contributions to matrix mechanics, his attempt in collaboration with Wiener at an operator formulation of quantum mechanics, and at the exposition of the interpretation in Born's first papers on a wave mechanical treatment (...) of collisions. (shrink)

This essay presents a moral argument for the rationality of theistic belief. If all I have to go on morally are my own moral intuitions and reasoning and those of others, I am rationally led to skepticism, both about the possibility of moral knowledge and about my moral effectiveness. This skepticism is extensive, amounting to moral despair. But such despair cannot be rational. It follows that the assumption of the argument must be false and I must be able to rely (...) on more than my own human powers and those of others in attempting to live a moral life. The Christian God has such a function. Hence, if it is rational to attempt a moral life, it is rational to believe in the Christian God. (shrink)

A comparative analysis was made of the public's attitudes toward the use of animals in scientific research in 15 different nations. The intensity of opposition to animal research was found to vary from relatively low levels in Japan and the United States to much higher levels in France, Belgium, and Great Britain. More women than men were opposed to animal research in all 15 nations. Scientific knowledge, or the lack of knowledge, was not found to have a consistent relationship with (...) attitudes toward animal research. Concern about the environment was found to be related to opposition to animal research in some western European nations, in particular West Germany. Cluster analysis was used to group the nations into four patterns based on intensity of opposition, level of opposition, gender differences in opposition, and the relationship between attitudes toward animal research and both environmental concern and scientific knowledge. (shrink)

In order to be held responsible, it is not enough that you’ve done something blameworthy, someone else must also have the standing to hold you responsible. But a number of critics have claimed that this concept of ‘standing’ doesn’t hold up to scrutiny and that we should excise it from our analyses of accountability practices. In this paper, I examine James Edwards’ (2019) attempt to define standing. I pose objections to some key features of Edwards’ account and defend an alternative. (...) Reflecting on examples of meddling blame and privacy norms, I argue, helps us see that the concept of standing is useful after all. (shrink)

Nursing's efforts at organizing in the United States have encompassed various approaches to creating change at a systemic and political level, namely shared governance, professional associations, and nurse unions. The United States is currently experiencing the effects of an authoritarian sociopolitical agenda that has taken aim at our profession's ethic of providing equitable care for all people through legislation that bans gender‐affirming care and abortions. Nursing is simultaneously experiencing a crisis of burnout and moral distress, as we navigate the everyday (...) functions of a for‐profit healthcare system under the Capitalocene. As we situate ourselves within these policies and practices of late‐stage capitalism and an increasingly authoritarian nation‐state, we are compelled to think deeply about how nursing is currently organizing ourselves. Our paper will explore the evolution of various forms of organizing through the lens of intersectionality, which offers a framework for considering the ways that power operates, creating a matrix of sociostructural processes that fuel injustice. Intersectionality also compels us to examine whether our organizing has resisted, or perpetuated, a matrix of oppression. We will conclude by offering examples of radical imagining for a future of nursing resistance, where our collective organizing has a greater impact and responsibility for dismantling the status quo to achieve justice and liberation. (shrink)

It is generally accepted that the notion of inclusion derived or evolved from the practices of mainstreaming or integrating students with disabilities into regular schools. Halting the practice of segregating children with disabilities was a progressive social movement. The value of this achievement is not in dispute. However, our charter as scholars and cultural vigilantes is to always look for how we can improve things; to avoid stasis and complacency we must continue to ask, how can we do it better? (...) Thus, we must ask ourselves uncomfortable questions and develop a critical perspective that Foucault characterised as an 'ethic of discomfort' by following the Nietzschean principle where one acts 'counter to our time and thereby on our time... for the benefit of a time to come'. This paper begins with a fundamental question for those participating in inclusive education research and scholarship—when we talk of including, into what do we seek to include? (shrink)

Increasingly, philosophers who write about moral responsibility and accountability practices invoke the concept of “standing,” a term they claim to borrow from legal contexts. Yet critics point out that these philosophers have been maddeningly unclear about what standing is. Worse yet, no single account of the concept of “standing” seems to accommodate its current usage. This essay presents a thin account of standing, defends its usefulness in philosophical analyses of accountability practices, and develops further conceptual tools for thinking about standing.

Global climate change threatens the health, economic prospects, and basic food and water sources of people. A wide range of changes in household energy behaviour is needed to realise a sustainable energy transition. We propose a general framework to understand and encourage sustainable energy behaviours, comprising four key issues. First, we need to identify which behaviours need to be changed. A sustainable energy transition involves changes in a wide range of energy behaviours, including the adoption of sustainable energy sources and (...) energy-efficient technology, investments in energy efficiency measures in buildings, and changes in direct and indirect energy use behaviour. Second, we need to understand which factors underlie these different types of sustainable energy behaviours. We discuss three main factors that influence sustainable energy behaviours: knowledge, motivations, and contextual factors. Third, we need to test the effects of interventions aimed to promote sustainable energy behaviours. Interventions can be aimed at changing the actual costs and benefits of behaviour, or at changing people’s perceptions and evaluations of different costs and benefits of behavioural options. Fourth, it is important to understand which factors affect the acceptability of energy policies and energy systems changes. We discuss important findings from psychological studies on these four topics, and propose a research agenda to further explore these topics. We emphasise the need of an integrated approach in studying the human dimensions of a sustainable energy transition that increases our understanding of which general factors affect a wide range of energy behaviours as well as the acceptability of different energy policies and energy system changes. (shrink)

This volume collects many of the major essays of feminist theory of the past forty years. The essays included here are those which have made key contributions to feminist theory during this period and which have generated extensive discussion. The volume organizes these essays historically, so as to provide a sense of the major turning points in feminist theory. Beginning with those essays which have provoked widespread discussion in the early days of the second wave, the volume then presents essays (...) which have been central to major discussions since that time. The essays present the complex relationship between feminism and Marxism, the second wave's "gynocentric turn," the theoretical elaboration of differences among women, and the essentialist debate, as these have occupied the attention of feminist theorists. Through this collection, the reader is able to gain a sense of the diverse directions feminist theory has taken over the past forty years, where feminist theory stands at the moment, and the questions which are just now beginning to emerge. (shrink)

This volume is an act of talking back, of talking heresy. To reclaim the term “realism,” to maintain the epistemic significance of identity, to defend any version of identity politics today is to swim upstream of strong academic currents in feminist theory, literary theory, and cultural studies. It is to risk, even to invite, a dismissal as naive, uninformed, theoretically unsophisticated. And it is a risk taken here by people already at risk in the academy, already assumed more often than (...) not to be uninformed and undereducated precisely because of their real identities. Of course, identity is today a growth industry in the academy, across the humanities and social sciences, influencing even law and communication studies. The constitutive power of gender, race, ethnicity, sexuality and other forms of identity has, finally, suddenly, been recognized as a relevant aspect of almost all projects of inquiry. However, as I shall discuss in this essay, simultaneous to this academic commodification of identity is an increasing tendency to view identity as politically and metaphysically problematic, some have even said pathological. So on the one hand the theoretical relevance of identities has become visible, while on the other hand many theorists are troubled by the implications of the claim that identity makes a difference. Increasingly, then, the attachment to identity has become suspect. If identity has become suspect, identity politics has been prosecuted, tried, and sentenced to death. To espouse identity politics in the academy today risks being viewed as a member of the Flat-Earth Society. Like “essentialism,” identity politics has become the shibboleth of cultural studies and social theory, and denouncing it has become the litmus test of academic respectability, political acceptability, and even a necessity for the very right to be heard. In contrast, there has been a noticeable thaw regarding the term essentialism. What was once perfunctorily denounced at the start of every paper in feminist theory has recently been tentatively examined by a few theorists for possible signs of validity.. (shrink)

In recent decades, considerable progress has been made in our understanding of emotional development. Yet no single current theory can fully encompass all of the empirical findings. Herein I propose that aspects of several theoretical approaches can be incorporated into a novel view that is informed by the dynamical systems perspective.

We considered the question of how corporate social responsibility differs between Canada and the U.S. Prior research has identified that national institutional differences exist between the two countries [Freeman and Hasnaoui, J Business Ethics 100:419–443, 2011], which may be associated with variations in their respective CSR practices. Matten and Moon [Acad Manag Rev 33:404–424, 2008] suggested that cross-national differences in firms’ CSR are depicted by an implicit–explicit conceptual framework: explicit CSR practices are deliberate and more strategic than implicit CSR practices. (...) We compared Canada and U.S. CSR and examined how CSR strategic alliances, CSR reporting, and CSR performance in the two countries correspond to implicit versus explicit CSR practices, which we link to stakeholder and signaling perspectives. We relied upon a new database, the Sustainalytics Global Platform, and we found a positive association exists between CSR strategic alliances and the number of years that firms have issued standalone CSR reports in both countries. Moreover, we found that CSR scores mediated this association in the U.S., as U.S. firms with high CSR scores typically engage in more CSR strategic alliances. In Canada, we did not find this mediating effect. Our findings suggest that U.S. firms engage in signaling activities that are more strategic and explicit than their Canadian counterparts. This paper closes with implications for practice and theory. (shrink)