Background: nursing students are required to think reflectively in both real and simulated clinical practice. Although the Reflective Thinking instrument is reliable in its measurement of reflective thinking, its validity is unknown. Method: confirmatory factor analysis was undertaken in an iterative manner within a non-equivalent control-group study to measure nursing students’ reflective thinking and satisfaction with high-fidelity simulation. The validity and reliability of the Reflective Thinking instrument was tested. Results: the resulting instrument consisted of 15 items across four factors. The (...) final model was plausible as it demonstrated ‘goodness of fit’; however, it had neither convergent or discriminatory validity, nor reliability. Internal consistency was fair to reasonable for the four subscales. Conclusion: the testing of the Reflective Thinking instrument using confirmatory factor analysis is a vital initial step in the modification of this instrument. Further development using exploratory factor analysis will enhance the instrument’s relevance within high-fidelity simulation. (shrink)

The strong sensorimotor account of perception gives self-induced movements two constitutive roles in explaining visual consciousness. The first says that self-induced movements are vehicles of visual awareness, and for this reason consciousness ‘does not happen in the brain only’. The second says that the phenomenal nature of visual experiences is consists in the action-directing content of vision. In response I suggest, first, that the sense in which visual awareness is active should be explained by appeal to the role of attention (...) in visual consciousness, rather than self-induced movements; and second, that the sense in which perceptual consciousness does not happen in the brain only should be explained by appeal to the relational nature of perceptual consciousness, appeal to which also shows why links with action cannot exhaust phenomenal content. (shrink)

The U.S. scientific community has long led the world in research on such areas as public health, environmental science, and issues affecting quality of life. These scientists have produced landmark studies on the dangers of DDT, tobacco smoke, acid rain, and global warming. But at the same time, a small yet potent subset of this community leads the world in vehement denial of these dangers. -/- Merchants of Doubt tells the story of how a loose-knit group of high-level scientists and (...) scientific advisers, with deep connections in politics and industry, ran effective campaigns to mislead the public and deny well-established scientific knowledge over four decades. Remarkably, the same individuals surface repeatedly-some of the same figures who have claimed that the science of global warming is "not settled" denied the truth of studies linking smoking to lung cancer, coal smoke to acid rain, and CFCs to the ozone hole. "Doubt is our product," wrote one tobacco executive. These "experts" supplied it. -/- Naomi Oreskes and Erik M. Conway, historians of science, roll back the rug on this dark corner of the American scientific community, showing how ideology and corporate interests, aided by a too-compliant media, have skewed public understanding of some of the most pressing issues of our era. (shrink)

Most professionally-qualifying youth work programmes in the UK are secular programmes in mainstream universities. Current UK National Occupational Standards require youth workers to ‘Explore the concept of values and beliefs with young people’. Faith organisations form the largest sector of the UK youth work field and all youth workers need to be equipped to work inclusively with diverse communities. This research explored, through a semi-structured survey sent to programme leaders, the coverage of religion, faith and spirituality in youth work training (...) courses in England. We found tensions in how religion, faith and spirituality are incorporated into programmes and how programme leaders think youth workers should engage with it in their practice. Where explicit content on religion, faith and spirituality is incorporated into training programmes, it tends to focus on controversial issues such as radicalisation. The survey revealed a lack of consensus across programme leaders as to how the NOS relating to values and beliefs should be interpreted and whether their graduates are being sufficiently equipped to work with diverse religious communities. The research exposes a need for more explicit recognition of the place of religion, faith and spirituality in youth work and in the curricula of secular training programmes. (shrink)

Author note: Naomi Zack is Assistant Professor in the Department of Philosophy at the State University of New York at Albany. She herself is of mixed race: Jewish, African American, and Native American.

Amid the highly industrialized, export-focused food system of the Canadian prairies, some farmers and consumers are turning to localized agriculture as an alternative—they are “going local”. Despite farmers’ obvious importance to the food system, surprisingly little research has examined their motivations and reasons for localization. To date, most local food scholarship in North America has focused on either consumers’ motivations to buy local or the systemic aspects of local food, such as regulations, infrastructure, and marketing arrangements. Existing research suggests that (...) local food systems are supported by consumers’ rejection of the industrial paradigm and desire to connect with their food and its source. But what drives farmers to localize, particularly when export-focused production is firmly entrenched as the status quo? Based on interviews and focus groups with 60 farmers, processors, policy experts, and retailers in the Canadian prairie province of Saskatchewan, this paper examines local food systems from the producer perspective in a rural context of high industrialization and geographical dispersion. We examine what motivates farmers to produce for local markets, and what forces they must resist to do so. The findings indicate that farmers’ main motivations for localization are political and social in nature, and stem from a critique of the dominant neoliberal agri-food system. We map farmers’ agential responses to this dominant system on a spectrum that ranges from acceptance of a neoliberal “feed the world” ideology to promotion of food sovereignty. Drawing on farmers’ perspectives, our findings question the straightforward equation of local food with environmental sustainability and also challenge neoliberal economic assumptions of “scaling up”. (shrink)

This chapter illustrates how the language of research, citizenship, and education operates in two particular ways. First, by highlighting the way in which the discourses identified in policy and practice are taken up in educational research, and then by indicating how the particular mode of subjectivation detailed thus far is evident in certain forms of educational research. Both have implications for the critique educational research might provide. As a first example, the way in which educational research has responded to the (...) introduction of citizenship education in England is illustrated in the chapter by a review of research, policy, and practice covering the period 1995‐2005, commissioned by the British Educational Research Association. The review is taken to exemplify the field of education policy sociology. This is followed by discussion, in a second example, of what might be termed a genre of educational research concerned with voice and social justice. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

Grounding talk has become increasingly familiar in contemporary philosophical discussion. Most discussants of grounding think that grounding talk is useful, intelligible, and accurately describes metaphysical reality. Call themrealistsabout grounding. Some dissenters reject grounding talk on the grounds that it is unintelligible, or unmotivated. They would prefer to eliminate grounding talk from philosophy, so we can call themeliminitivistsabout grounding. This paper outlines a new position in the debate about grounding, defending the view that grounding talk is (or at least can be) (...) intelligible and useful. Grounding talk does not, however, provide a literal and veridical description of mind-independent metaphysical reality. This (non-eliminative)irrealismabout grounding treads a path between realism and eliminativism. (shrink)

In this paper, I take seriously calls for public engagement in human genome editing decision-making by endorsing the convening of a “Citizens Jury” in conjunction with the International Commission on the Clinical Use of Human Germline Genome Editing’s next summit scheduled for March 6–8, 2023. This institutional modification promises a more inclusive, deliberative, and impactful form of engagement than standard bioethics engagement opportunities, such as comment periods, by serving both normative and political purposes in the quest to offer moral guidance (...) on gene editing. In examining evidence from the Australian Citizens’ Jury on Genome Editing convened in 2021, I argue that Citizens’ Juries should work in tandem with governing institutions to preserve the role of expertise while ensuring that the diverse views of the public are incorporated into their final reports as well. First, early inclusivity allows “the people” to hold agenda setting power through helping to set resource priorities. This also makes a downstream deliberative event, such as the called for Global Citizens’ Assembly, both more likely to occur and more influential on policy. Second, Jury’s diverse composition promises substantive contributions to the Commission’s work. Third, Citizens’ Juries could help to cultivate the Commission’s trustworthiness. (shrink)

This article presents the framework Capability Sensitive Design (CSD), which consists of merging the design methodology Value Sensitive Design (VSD) with Martha Nussbaum's capability theory. CSD aims to normatively assess technology design in general, and technology design for health and wellbeing in particular. Unique to CSD is its ability to account for human diversity and to counter (structural) injustices that manifest in technology design. The basic framework of CSD is demonstrated by applying it to the hypothetical design case of a (...) therapy chatbot for mental health. By applying CSD to a design case, the merits of this new framework over the standard VSD approach become apparent. Also, the application demonstrates what a technology design would look like when attention is paid to capabilities right from the start of the design process. (shrink)

Are doctors right when they tell us vaccines are safe? Should we take climate experts at their word when they warn us about the perils of global warming? Why should we trust science when so many of our political leaders don't? Naomi Oreskes offers a bold and compelling defense of science, revealing why the social character of scientific knowledge is its greatest strength--and the greatest reason we can trust it. Tracing the history and philosophy of science from the late (...) nineteenth century to today, this timely and provocative book features a new preface by Oreskes and critical responses by climate experts Ottmar Edenhofer and Martin Kowarsch, political scientist Jon Krosnick, philosopher of science Marc Lange, and science historian Susan Lindee, as well as a foreword by political theorist Stephen Macedo. (shrink)

This chapter argues that a central division among accounts of joint attention, both in philosophy and developmental psychology, turns on how they address two questions: What, if any, is the connection between the capacity to engage in joint attention triangles and the capacity to grasp the idea of objective truth? How do we explain the kind of openness or sharing of minds that occurs in joint attention? The chapter explores the connections between answers to both questions, and argues that theories (...) can be divided into two distinct types according to how these connections are developed. (shrink)

Kant’s Critical philosophy seems to leave very little room to account for the mental lives of animals, since the understanding, which animals lack, is required for experience and cognition. While Kant does not regard animals as Cartesian machines, he leaves them few resources for getting around in the world in a coherent and responsive way. In this paper I present Kant’s account of animal minds. According to this picture, animals have representations of which they are not conscious, and these representations (...) can give rise to inclinations through a form of reflection. While this account faces difficulties in accounting for the variety and complexity of animal behavior, it is impressive in its ingenuity, and it clarifies the role of various faculties and terms in the Critical philosophy. -/- . (shrink)

Dans ce livre, l’historienne Marisa J. Fuentes évoque la fuite d’une femme, Jane, qui réussit à s’échapper, en quête d’une liberté relative dans la ville de Bridgetown, à la Barbade, en 1789. Les sources archivistiques ne nous permettent pas de savoir quelle était sa vie antérieure, mais Jane a préféré risquer sa vie plutôt que de rester esclave. Comme toute fugitive, Jane a fait l’objet d’avis de recherche dans les journaux, qui mentionnent une récompense pour sa capture. Sa présence dans (...) le... (shrink)

In this dissertation I suggest an answer to the famous question ‘why is there something rather than nothing?’ I argue that there is something because there could not have been nothing. The focus of my discussion is the empty possible world of metaphysical nihilism, and the first chapter is a rejection of the only prominent argument for that position; the subtraction argument. In the second part of my discussion I construct a positive argument against metaphysical nihilism, I assume, as is (...) common in the literature, that inconceivability provides evidence of impossibility. I establish the inconceivability of nothingness taking propositional imagining to be the core of conceivability, claiming that we have no experience of nothingness in the relevant sense and are unable to imagine it. Finally, I suggest that a distinction should be made between everyday use of the term ‘nothing’, and the sense under discussion here. The inconceivability of nothingness applies only in the latter case. Given that nothingness is inconceivable, we have prima facie reason to suppose that the empty world is impossible. I conclude that given the failure of the subtraction argument and in light of my argument against metaphysical nihilism, that position should be rejected. (shrink)

Naomi Zack brings us an indispensable work in the ethics of race through an inquiry into the history of moral philosophy. The Ethics and Mores of Race: Equality after the History of Philosophy enters into a web of ideas, ethics, and morals that untangle our evolving ideas of racial equality straight into the twenty-first century.

In the second half of the third Critique, Kant develops a new form of judgment peculiar to organisms: teleological judgment. In the Appendix to this text, Kant argues that we must regard the final, unconditioned end of creation as human freedom, due to reason's demand that we regard nature as a system of ends. In this paper, I offer a novel interpretation of this argument, according to which judgments of freedom within nature are possible as instances of teleological judgment. Just (...) as individual organisms are to be regarded as governed by supersensible teleological laws, so too is nature as a whole to be regarded as given laws from a supersensible ground. This supersensible ground in the case of nature as a whole is freedom. Freedom and teleological judgments are to be regarded as unifiable with mechanism in the supersensible, and we are to subordinate mechanical explanations to teleological judgments as well as to freedom. This interpretation makes sense both of Kant's claim that he overcomes the “incalculable gulf” between nature and freedom in the third Critique, and also of the location of this argument, as following after and relying on the results of the Dialectic of Teleological Judgment. (shrink)

Naomi Zack begins this extraordinary book with the premise that if one is to understand Western conceptions of racialized and gendered identity, one needs to go back to a period when such categories were not salient and examine how notions ...

Examining racial profiling in American policing, Naomi Zack argues against white privilege discourse while introducing a new theory of applicative justice. Deepening understanding without abandoning hope, Zack shows why it is more important to consider black rights than white privilege as we move forward through today's culture of inequality.

Persuasive technologies for health‐related behaviour change give rise to ethical concerns. As of yet, no study has explicitly attended to ethical concerns arising with the design and use of these technologies for vulnerable people. This is striking because these technologies are designed to help people change their attitudes or behaviours, which is particularly valuable for vulnerable people. Vulnerability is a complex concept that is both an ontological condition of our humanity and highly context‐specific. Using the Mackenzie, Rogers and Dodds’ taxonomy (...) of vulnerability, this paper identifies (a) the wrongs or harms to which a person is vulnerable, (b) the source of this vulnerability, and (c) the safeguards needed in response. Two ethical concerns with the design of persuasive technology for vulnerable people are discussed: the concerns of taking into account users' interests and their autonomy. (shrink)

Antirealism about metaphysical explanation is relatively underexplored. This paper maps out the territory for the antirealist, explaining what it would take to be an antirealist given various different conceptions of metaphysical explanation, and of the relationship between metaphysical explanation and grounding.

Naomi Eilan; IV*—The First Person Perspective, Proceedings of the Aristotelian Society, Volume 95, Issue 1, 1 June 1995, Pages 51–66, https://doi.org/10.1093/ar.

This article provides an account of a collaborative teaching and learning project conducted in the English programme at the University of Tasmania in 2015. The project, Blended English, involved the development, implementation, and evaluation of learning and teaching activities using online and mobile technologies for undergraduate English units. The authors draw on the project’s findings from survey and focus group data, and staff reflective practice and peer review, to make the case for increasing technology-enhanced teaching and learning in English literary (...) studies. The blended approach described in this article has the capacity to enhance disciplinary learning; increase accessibility for students in remote and regional areas; facilitate deeper scholarly enquiry; and encourage staff to develop innovative, collaborative, and flexible teaching and learning practices. Appendix 1 presents examples of the project’s practical outcomes, as well as outlines of and reflections on three of the activities develop... (shrink)

Scientific experts have confirmed that anthropogenic warming is underway, and some degree of adaptation is now unavoidable. However, the details of impacts on the scale of climate change at which humans would have to prepare for and adjust to them are still the subject of considerable research, inquiry, and debate. Planning for adaptation requires information on the scale over which human organizations and institutions have authority and capacity, yet the general circulation models lack forecasting skill at these scales, and attempts (...) to “downscale” climate models are still in the early stages of development. Because we do not know what adaptations will be required, we cannot say whether they will be harder or easier—more expensive or less—than emissions control. Whatever improvements in regional predictive capacity may come about in the future, the lack of current predictive capacity on the relevant scale is a strong argument for why we must both control greenhouse gas emissions and prepare to adapt. (shrink)

It is commonly assumed that grounding relations are asymmetric. Here I develop and argue for a theory of metaphysical structure that takes grounding to be nonsymmetric rather than asymmetric. Even without infinite descending chains of dependence, it might be that every entity is grounded in some other entity. Having first addressed an immediate objection to the position under discussion, I introduce two examples of symmetric grounding. I give three arguments for the view that grounding is nonsymmetric (I call this view (...) ‘metaphysical interdependence’). These arguments are: (i) that metaphysical interdependence is the only theory able to reconcile competing intuitions about grounding; (ii) that it is the only theory consistent with both ‘gunk’ and ‘junk’; and (iii) that offers a satisfactory solution to the problem concerning whether or not grounding is itself grounded. (shrink)

This paper develops an account of metaphysical explanation according to which metaphysical explanations are answers to what-makes-it-the-case-that questions. On this view, metaphysical explanations are not to be considered entirely objective, but are subject to epistemic constraints imposed by the context in which a relevant question is asked. The resultant account of metaphysical explanation is developed independently of any particular views about grounding. Toward the end of the paper an application of the view is proposed that takes metaphysical explanations conceived in (...) this way to characterize reality's structure. According to this proposal, reality's structure is partly constituted by a projection of our explanatory practices onto reality. (shrink)

This book joins epistemic and socio-political issues, using Wittgenstein and diverse liberatory theories to reorient epistemology as an explicitly political endeavor, with trustworthiness at its heart. Each essay was an attempt to grasp a particular set of problems, and they appear together as a model of passionate philosophical engagement.

Socrates was not a moral philosopher. Instead he was a theorist who showed how human desire and human knowledge complement one another in the pursuit of human happiness. His theory allowed him to demonstrate that actions and objects have no value other than that which they derive from their employment by individuals who, inevitably, desire their own happiness and have the knowledge to use actions and objects as a means for its attainment. The result is a naturalised, practical, and demystified (...) account of good and bad, and right and wrong. Professor Reshotko presents a freshly envisioned Socratic theory residing at the intersection of the philosophy of mind and ethics. It makes an important contribution to the study of the Platonic dialogues and will also interest all scholars of ethics and moral psychology. (shrink)

This introductory paper sets out a framework for approaching some of the claims about the second person made by the papers collected in the special edition of Philosophical Explorations on The Second Person . It does so by putting centre stage the notion of a ‘bipolar second person relation’, and examining ways of giving it substance suggested by the authors of these papers. In particular, it focuses on claims made in these papers about the existence and/or nature of second person (...) thought, second person reasons for action and second person reasons for belief and about possible connections among thought-theoretical, ethical and epistemological issues and debates in this area. (shrink)

Two widely shared but diametrically opposed views inform what theories we have on the everyday: one, which we might call the feminine or feminist, though it is not necessarily held by women or self-described feminists, links the everyday with the daily rituals of private life carried out within the domestic sphere traditionally presided over by women; the other, the masculine or masculinist, sites the everyday in the public spaces and spheres dominated especially, but not exclusively, in modern Western bourgeois societies (...) by men. According to the one, the everyday is made up of the countless repetitive gestures and small practices that fall under the heading of what the existentialists called the contingent. According to the other, the everyday is made up of the chance encounters of the streets; its hero is not the housewife but the flâneur. In the word of Maurice Blanchot:The everyday is human. The earth, the sea, forest, light, night, do not represent everydayness, which belongs first of all to the dense presence of great urban centers. We need these admirable deserts that are the world’s cities for the experience of the everyday to begin to overtake us. The everyday is not at home in our dwelling-places, it is not in offices or churches, any more than in libraries or museums. It is in the street—if it is anywhere.1 1. Maurice Blanchot, “Everyday Speech,” trans. Susan Hanson, in “Everyday Life,” ed. Alice Kaplan and Kristin Ross, special issue of Yale French Studies, no. 73 : 17. Naomi Schor is the William Hanes Wannamaker Professor Romance Studies at Duke University and coeditor of differences: A Journal of Feminist Cultural Studies. Her most recent book is Reading in Detail: Aesthetics and the Feminine . She is currently completing a book entitled George Sand and Idealism. (shrink)

Spatial Representation presents original, specially written essays by leading psychologists and philosophers on a fascinating set of topics at the intersection of these two disciplines. They address such questions as these: Do the extraordinary navigational abilities of birds mean that these birds have the same kind of grip on the idea of a spatial world as we do? Is there a difference between the way sighted and blind subjects represent the world 'out there'? Does the study of brain-injured subjects, such (...) as 'blind seers', tell us anything about the working of normal spatial consciousness? -/- The essays are arranged into five sections, each of which reflects a central area of research into spatial cognition, and opens with a short introduction by the editors, designed to facilitate cross-disciplinary reading. The volume as a whole offers a rich and compelling expression of the view that to advance our understanding of the way we represent the external world it is necessary to draw on both philosophical and psychological approaches. (shrink)

The Texas Chain Saw Massacre (Tobe Hooper, 1974) presents a nightmarish vision of an America, metaphorically and literally devouring itself. ‘Home, sweet, home’ becomes the slaughterhouse and consumers become the consumed as ‘cannibalistic capitalism’ (embodied by a family of unemployed but murderous abattoir workers), wreaks havoc on the lives of a hedonistic group of youths, as the ‘Age of Aquarius’ comes to a bloody end. Chain Saw offers a model of horror that is both deeply rooted in American ideology, taboos, (...) and the key (and interdependent) institutions of the family, the worker and capitalism, yet produces aberrant and transgressive versions of these same social units. In this paper, the film’s representation of ‘cannibalistic capitalism’ will be explored in relation to Georges Bataille’s theory of taboo and transgression. While Bataille asserts that the ‘main function of all taboos is to combat violence’ (thus maintaining the power, integrity and conformity of social institutions), he also suggests that the taboo paradoxically begets its own violent transgression. In The Texas Chain Saw Massacre , capitalism’s transgressive excesses both ignite the taboo’s prohibitive power while revelling in and glorifying its violation. This paper offers a ‘taste’ of a Bataillean approach to the theorising of horror and the spectatorial ‘pleasures’ of submitting to the anguish it provokes. (shrink)

Attempts to elucidate grounding are often made by connecting grounding to metaphysical explanation, but the notion of metaphysical explanation is itself opaque, and has received little attention in the literature. We can appeal to theories of explanation in the philosophy of science to give us a characterization of metaphysical explanation, but this reveals a tension between three theses: that grounding relations are objective and mind-independent; that there are pragmatic elements to metaphysical explanation; and that grounding and metaphysical explanation share a (...) close connection. Holding fixed the mind-independence of grounding, I show that neither horn of the resultant dilemma can be blunted. Consequently, we should reject the assumption that grounding relations are mind-independent. (shrink)

Isaiah Berlin and Stuart Hampshire's early engagements with logical positivism and ordinary language philosophy are examined as historical and philosophical reference points for locating an alternative – interpretive and humanist – tradition that developed within analytic philosophy at Oxford in the 20th C. Berlin and Hampshire's writings show the legacy of an enduring Idealist philosophy, one that nonetheless had to be revised and reinvented against the new empiricist challenges brought on by the rise of analytic philosophy. Berlin and Hampshire rejected (...) idealism's metaphysical pretensions of the Absolute in favor of the new empiricism's insistence on grounding philosophy in experience, but staunchly opposed applying the latter's narrowly ‘scientistic’ view of knowledge to human experience, re-affirming the indivisible connections between epistemological issues and moral and political issues. The idealist themes they expounded are most clearly evident in their arguments for an interpretive philosophy in opposition to the reductivist tendencies of logical positivism, and in their defense of humanist liberalism against the drive of analysis toward naturalism where inquiry into human life is concerned. Such themes include: (i) an anti-naturalist, vitalist, philosophy of human sciences, (ii) an insistence on the intrinsic force and importance of human values against moral relativism, and (iii) the recognition of the political significance of the plurality of human values. As such, Berlin and Hampshire reveal the strong interpretive and humanist ways of reasoning from within the analytic tradition itself. Moreover, these interpretive and humanist themes continue to have strong echoes, this paper argues, in the development of post-analytic political theory in the latter half of the 20th century through today, as further evinced in the ideas of Bernard Williams (1929–2003) and Charles Taylor (b. 1931). By calling attention to such continuities, this paper reveals how moral and political philosophy in the Anglophone world lay not moribund but continued to develop in the heyday of analytic philosophy from the late ‘30s to the ‘50s and onward, thereby challenging the commonplace of the ‘death’ of normative political theorizing until Rawls reinvigorated it in the ‘70s. ☆ Special thanks are owed to Amy McCready, an astute reader of a preliminary draft of this paper. Also, the fearless members of the Contemporary Histories of Political Theory Working Group and participants of the Post-Analytic Political Theory Workshop at University of California, Berkeley provided useful insights and even more useful criticisms. (shrink)