This study builds on previous research combining achievement goal orientation from Achievement Goal Theory and motivational regulation from Self-Determination Theory. The aim was to assess the combination of the "what" and "why" of youth sport activity, and how it relates to the need for competence and self-esteem. Achievement goal orientation, specifically task and ego, was employed to represent the "what", whilst intrinsic and external regulation reflected the "why". Based on a sample of 496 youth sports participants, structural equation modeling with (...) a bootstrapping procedure was used to examine whether the indirect relationship between achievement goal orientation and self-esteem was conditional to motivational regulation. The results show partial support for the conditional process models. Specifically, task orientation was indirectly linked with self-esteem through competence need, and the relationship was stronger with higher levels of intrinsic regulation for sport. Furthermore, ego orientation was negatively associated with self-esteem through a positive relationship with competence frustration. However, this relationship emerged only for those higher in intrinsic regulation. External regulation did not emerge as a moderator, but presented a positive relationship with competence frustration. Findings are discussed in light of both Achievement Goal Theory and Self-Determination Theory, and underline the importance of considering both the "what" and "why" when attempting to understand motivation in youth sport. (shrink)

Previous studies on corporate social responsibility (CSR) communication suggest that firms’ social initiatives should be communicated through third-party, non-corporate sources because they are perceived as unbiased and therefore reduce consumer skepticism. In this article, we extend existing research by showing that source effects in the communication of social sponsorships are contingent on the brand’s pre-existing reputation. We argue that the congruence between the credibility and trustworthiness of the message source and the brand helps predict consumer responses to a social sponsorship. (...) The results show that a non-corporate source (publicity) generates more positive brand evaluations than a corporate source (advertising) when the sponsor has a positive reputation. However, the converse effect occurs when brand reputation is low: when the sponsor has a poor reputation, a corporate source generates more positive brand evaluations than a non-corporate source. Mediation analyses show that the interaction effect between CSR information source and brand reputation can be explained by sponsorship attitude, persuasion knowledge, and perceived fit between the brand and the cause. (shrink)

Through a detailed study of Herder's Enlightenment thought, especially his philosophy of literature, Kristin Gjesdal offers a new and sometimes provocative reading of the historical origins and contemporary challenges of modern hermeneutics. She shows that hermeneutic philosophy grew out of a historical, anthropological, and poetic discourse in the mid-eighteenth century and argues that, as such, it represents a rich, stimulating, and relevant engagement with the potentials and limits of human meaning and understanding. Gjesdal's study broadens our conception of (...) hermeneutic philosophy - the issues it raises and the answers it offers - and underlines the importance of Herder's contribution to the development of this discipline. Her book will be highly valuable for students and scholars of eighteenth-century thought, especially those working in the fields of hermeneutics, aesthetics, and European philosophy. (shrink)

Sustainable products offered in today’s marketplace are labelled with product-related green attributes or non-product-related green attributes. The current research investigates consumers’ inferences about a product’s functional quality when its core attributes are green and when its peripheral attributes are green. Four experimental studies and an internal meta-analysis show that there is a sustainability liability effect in strength-dependent categories, and a sustainability asset effect in gentleness-dependent categories. Our research contributes to the current understanding of how consumers make inferences about product quality (...) when contemplating different types of green attributes. The findings have implications for how strength-dependent and gentleness-dependent products should be labelled as green. (shrink)

The tradition of philosophical hermeneutics does not offer a definitive answer to the question “What is truth?” and the inquiry into the relationship between truth and interpretation. Instead, it presents a number of ways in which this question can be asked and discusses the validity and relevance of some plausible responses. Modern hermeneuticians emphasize the interpretative nature of human thought and existence. For Heidegger and Gadamer, truth concerns the way we lead our lives. Dilthey and Nietzsche contemplate the role of (...) the human sciences in a landscape of shifting historical and cultural horizons, arriving at quite different conclusions with respect to the possibility of truth and objectivity. Events and symbolic expressions are products of human intentions and desires, and must be understood as such. For Dilthey, this dimension of meaning is, so to speak, the imprint of human historicity. (shrink)

The Long Nineteenth Century--from Romanticism, to socialism, and phenomenology--was a prosperous time for women philosophers. This Handbook, the first of its kind, is dedicated to their works. It explores women's pathbreaking contributions to philosophy: the ways in which they shaped and transformed philosophical movements, the new concepts they established and schools they helped form, and the philosophical problems they uncovered and sought to resolve. Through thirty-one chapters, the Handbook furnishes novel interpretations of the contributions of women philosophers in the German (...) tradition, while also deepening and revising our understanding of nineteenth-century philosophy. By investigating the nineteenth century through the works of women philosophers, the Handbook detects understudied or unknown connections between figures, movements, and positions in European thought. It offers a richer and more complex picture of one of the most exciting periods in the history of philosophy, and raises crucial systematic questions concerning the philosophical canon and canon-making. Through its newly-commissioned contributions, the Handbook honors the work of trailblazing women philosophers. (shrink)

ABSTRACT This article, a version of which was presented in January 2020 to the North American Nietzsche Society at the American Philosophical Association Eastern Division Meeting, is a commentary on Andrew Huddleston's 2019 monograph, Nietzsche on the Decadence and Flourishing of Culture. While praising Huddleston's balancing of systematic and critical scholarship, the article also takes up the wider framework in which Nietzsche's contribution should be understood and the possible limitations to his philosophical contribution.

Since its publication in 1890, Ibsen's Hedda Gabler has been a recurring point of fascination for readers, theater audiences, and artists alike. Newly married, yet utterly bored, the character of Hedda Gabler evokes reflection on beauty, love, passion, death, nihilism, identity, and a host of other topics of an existential nature. It is no surprise that Ibsen's work has gained the attention of philosophically-minded readers from Nietzsche, Lou Andreas-Salome, and Freud, to Adorno, Cavell, and beyond. Once staged at avant-garde theaters (...) in Paris, London, and Berlin, Ibsen is now a global phenomenon. The enigmatic character of Hedda Gabler remains intriguing to ever-new generations of actors, audiences, and readers. Hedda Gabler occupies a privileged place in the history of European drama and as a work of literature, and, as this volume demonstrates, invites profound and worthwhile philosophical questions. Through ten newly commissioned chapters, written by leading voices in the fields of drama studies, European philosophy, Scandinavian studies, and comparative literature, this volume brings out the philosophical resonances of Hedda Gabler in particular and Ibsen's drama more broadly. (shrink)

This study explores the amount of control patients have versus the amount of control physicians have in making decisions regarding what course will be taken in the face of disease. This includes decisions about aggressive treatment, alternatives to aggressive treatment, hospice care, and possibly physician‐assisted death, if that is an option. The findings of this research conclude that there are many levels of control for physicians and patients, and that in certain cases patients may have limited control and in other (...) circumstances patients are entirely in control over their healthcare decisions. The personalities and education levels of both the physicians and the patients determine what kinds of options and control a patient will have. (shrink)

The paper investigates semantic properties of expressions that suggest the possibility that emotions are shared. An example is the saying that a sorrow shared is a sorrow halved. I assume that such expressions on sharing an emotion refer to a specific mode of subjective experience, displayed in first person attributions of the form 'We share E'. Subjective attributions of this form are intrinsically ambiguous on all levels of their semantic elements: 'emotion', 'sharing' and 'We'. One question the paper seeks to (...) answer is whether and in what respect these semantic ambiguities mirror an indeterminacy of emotional experience. Discussing 'aggregate sharing' in distinction of mere 'distributive sharing' , I argue that there is no sufficient criterion to determine which mode of sharing an emotional experience shaped as 'We feel E' displays. Disambiguation of this intrinsic indeterminacy must recur to situational parameters of individuals' de re relatedness. (shrink)

ABSTRACTJames Woodward and John Allman [2007, 2008] and Peter Railton [2014, 2016] argue that our moral intuitions are products of sophisticated rational learning systems. I investigate the implications that this discovery has for intuition-based philosophical methodologies. Instead of vindicating the conservative use of intuitions in philosophy, I argue that what I call the rational learning strategy fails to show philosophers are justified in appealing to their moral intuitions in philosophical arguments without giving reasons why those intuitions are trustworthy. Despite the (...) fact that our intuitions are outputs of surprisingly sophisticated learning mechanisms, we do not have reason to unreflectively trust them when offering arguments in moral philosophy. (shrink)

The philosophy of Hans-Georg Gadamer interests a wide audience that spans the traditional distinction between European and Anglo-American philosophy. Yet one of the most important and complex aspects of his work - his engagement with German Idealism - has received comparatively little attention. In this book, Kristin Gjesdal uses a close analysis and critical investigation of Gadamer's Truth and Method to show that his engagement with Kant, Hegel, and Schleiermacher is integral to his conception of hermeneutics. She argues that (...) a failure to engage with this aspect of Gadamer's philosophy leads to a misunderstanding of the most pressing problem of post-Heideggerian hermeneutics: the tension between the commitment to the self-criticism of reason, on the one hand, and the turn towards the meaning-constituting authority of tradition, on the other. Her study provides an illuminating assessment of both the merits and the limitations of Gadamer's thought. (shrink)

Successful public justification of coercive policy in liberal societies relies on a solution to what I call the aggregation problem. Without a method of weighing and balancing shared reasons that is acceptable to all, no genuine consensus on the acceptability of a political principle or policy is possible. This is a serious problem for theories of liberalism that rely on public justification or public reason that has largely been ignored. I show the seriousness of this problem by using an example (...) from contemporary politics, abortion policy. Within the context of abortion policy, I consider three approaches to the aggregation problem and argue that none of them offers a promising solution. This result, I argue, generalizes beyond abortion policy and poses a problem for the entire project of public reason liberalism. Even in an idealized society where all deliberate from a shared standpoint, it may not always be possible to find a policy all citizens regard as acceptable: not because there is a diversity of reasons, but because there is no uncontroversial method of weighing and aggregating reasons. This doesn’t mean public reason is useless, though. Instead of being a standard for justifying coercive policy, I argue public reason should be seen as a procedural tool for managing and mitigating the inescapable political conflicts that will inevitably arise in a pluralistic democratic society. (shrink)

The long Nineteenth Century spans a host of important philosophical movements: romanticism, idealism, socialism, Nietzscheanism, and phenomenology, to mention a few. Hegel, Schopenhauer, Kierkegaard, Nietzsche, and Marx are well-known names from this period. This, however, was also a transformative period for women philosophers in German-speaking countries and contexts. Their works are less well-known, yet offer stimulating and path-breaking contributions to nineteenth-century thought. In this period, women philosophers explored a wide range of philosophical topics and styles. Throughout the movements of romanticism, (...) idealism, socialism, and phenomenology, women philosophers helped shape philosophy's agenda and provided unique approaches to existential, political, aesthetic, and epistemological questions. While during the Nineteenth Century women continued to be (largely) excluded from formal education and positions, they developed ways of philosophizing that was accessible, intuitive, and activist in spirit. The present volume makes available to English-language readers--often for the first time--the works of nine significant women philosophers, with the hope of stimulating further interest in and scholarship on their works. The Editors' introductions offer a comprehensive introduction to the contributions of women philosophers in the period, but also to individual figures and movements. The translations are furnished with explanatory footnotes and are designed to be accessible to students as well as scholars. (shrink)

The relationship between 20th-century phenomenology and the transcendental program launched by Immanuel Kant is crucial, but delicate. First there is Husserl, who seemed both attracted to and seriously critical of Kant's first Critique. Then there is Heidegger's ambition to scour the entire field of the three Critiques. Most important in this context, is probably his reading of the Critique of Pure Reason in Kant and the Problem of Metaphysics . Faithful to his notion of a salvaging “destruction” of the philosophical (...) tradition, Heidegger argues that the earliest version of Kant's work, the so-called A-deduction, is radically different from the philosophy promoted by the neo-Kantians. Kant, he claims, was not really interested in epistemology in the narrow meaning of the term. He was, rather, a philosopher verging upon a genuine ontology of Being, but who, for reasons that remain unknown, felt forced to leave these tracks behind in order to pursue the transcendental conditions of knowledge. Then there is the second Critique, which Heidegger approaches through a discussion of the Kantian notions of freedom and causality. And, finally, there are his remarks about the Critique of Judgment, scattered all over his writing on art from the early 1930s onwards. However, Heidegger never produces a proper, systematic account of the relevance of the third Critique. Such an account, I argue in this essay, is provided by Hans-Georg Gadamer. (shrink)

This contribution introduces key concepts and themes from Kevin Vallier’s Trust in a Polarized Age that play a role in the discussion by the four commentators Diana Mutz, Pierre-Guillaume Méon, Chandran Kukathas, and Paul Weithman. The discussion explains how Vallier uses the rich empirical literature on social trust to illuminate normative notions of legitimacy and public justification in liberal orders.

Landmark Supreme Court rulings determine American law by adjudicating among competing reasonable interpretations of basic political rights. Jeremy Waldron argues that this practice is democratically illegitimate because what determines the content of basic rights is a bare majority vote of an unelected, democratically unaccountable, elitist body of nine judges. I argue that Waldron's democratic critique of judicial review has implications for real-world reform, but not the implications he thinks it has. He argues that systems of legislative supremacy over the judiciary (...) are democratically preferable to the American one. I provide reasons why his argument is unsound and explain that, properly construed, Waldron's premises support implementing a system where ordinary citizens chosen by lottery participate in a deliberative mini-public to vote on which reasonable interpretation of a basic political right will become the law of the land. (shrink)

_Debates in Nineteenth-Century European Philosophy _offers an engaging and in-depth introduction to the philosophical questions raised by this rich and far reaching period in the history of philosophy. Throughout thirty chapters, the volume surveys the intellectual contributions of European philosophy in the nineteenth century, but it also engages the on-going debates about how these contributions can and should be understood. As such, the volume provides both an overview of nineteenth-century European philosophy and an introduction to contemporary scholarship in this field. (...) __KEY DEBATES IN EUROPEAN NINETEENTH-CENTURY PHILOSOPHY__ Kristin Gjesdal Contributors Editor's Introduction I. Kantian Presuppositions 1. The Reception of the _Critique of Pure Reason_ in German Idealism by Rolf-Peter Horstmann 2. The Reception of the _Critique of Pure Reason_ in German Idealism: A Response to Rolf-Peter Horstmann by Paul Guyer II. Fichte 3. Fichte's Original Insight by Dieter Henrich 4. Fichte's Original Insight: Dieter Henrich's Pioneering Piece Half A Century Later by Günter Zöller III. Romanticism 5. Philosophical Foundations of Early Romanticism by Manfred Frank 6. Response to Manfred Frank, "Philosophical Foundations of Early Romanticism" by Michael N. Forster IV. Hegel 7. From Desire to Recognition: Hegel's Account of Human Sociality by Axel Honneth 8. On Honneth's Interpretation of Hegel's "Phenomenology of Self-Consciousness" by Robert B. Pippin V. Schelling 9. The Nature of Subjectivity: The Critical and Systematic Function of Schelling's Philosophy of Nature by Dieter Sturma 10. Nature as Unconditioned? The Critical and Systematic Function of Schelling's Early Works by Dalia Nassar VI. Schopenhauer 11. The Real Essence of Human Beings: Schopenhauer and the Unconscious Will by Christopher Janaway 12. Emancipation from the Will by David E. Wellbery VII. Comte 13. Auguste Comte and Modern Epistemology by Johan Heilbron 14. Why Was Comte an Epistemologist? by Robert C. Scharff VIII. Mill 15. Mill: The Principle of Liberty by John Rawls 16. John Rawls on Mill's Principle of Liberty by John Skorupski IX. Darwin 17. Darwin's Theory of Natural Selection and its Moral Purpose by Robert J. Richards 18. Response to Richards by Gabriel Finkelstein X. Kierkegaard 19. Kierkegaard's _On Authority and Revelation _ by Stanley Cavell 20. A Nice Arrangement of Epigrams: Stanley Cavell on Søren Kierkegaard by Stephen Mulhall XI. Marx 21. Marx's Metacritique of Hegel: Synthesis Through Social Labor by Jürgen Habermas 22. Epistemology and Self-Reflection in the Young Marx by Espen Hammer XII. Dilthey 23. Wilhelm Dilthey after 150 Years by Hans-Georg Gadamer 24. Gadamer on Dilthey by Frederick C. Beiser XIII. Nietzsche 25. Nietzsche's Minimalist Moral Psychology by Bernard Williams 26. Naturalism, Minimalism, and the Scope of Nietzsche's Philosophical Psychology by Paul Katsafanas XIV. Freud 27. Bad Faith and Falsehood by Jean-Paul Sartre 28. Freud by Sebastian Gardner XV. Twentieth-Century Developments 29. Analytic and Conversational Philosophy by Richard Rorty 30. Not Knowing What the Right Hand is Doing: Rorty's "Ambidextrous" Analytic Redescription of Nineteenth-Century Hegelian Philosophy by Paul Redding References for Republished Texts Accompanying Original Works. (shrink)

Among Edvard Munch’s many portraits of Henrik Ibsen, the famous Norwegian dramatist and Munch’s senior by a generation, one stands out. Large in scope and with a characteristic pallet of roughly hewed gray blue, green and yellow, the sketch is given the title Geniuses. Munch’s sketch shows Ibsen, who had died a few years earlier, in the company of Socrates and Nietzsche. The picture was a working sketch for a painting commissioned by the University. While Munch, in the end, chose (...) a different motif for his commission, it is nonetheless significant that he found it appropriate to portrait the Norwegian dramatist in the company of key European philosophers, indeed the whole span of the European philosophical tradition from its early beginnings to its most controversial spokesman in the late 1800s. In my article, I seek to take seriously Munch’s bold and original positioning of Ibsen in the company of philosophers. Focusing on Hedda Gabler—a play about love lost and lives unlived—I explore the aesthetic-philosophical ramifications of Ibsen’s peculiar position between realism and modernism. This position, I suggest, is also reflected in Munch’s sketches for the set design for Hermann Bahr’s 1906 production of the play. (shrink)

The Drama of History plumbs the rich relationship between drama and philosophy. Kristin Gjesdal offers a lively and accessible discussion of the philosophical aspects of Henrik Ibsen's work. She shows how well-known nineteenth-century philosophers such as Hegel and Nietzsche develop their thoughts in interaction with the dramatic arts. At the heart of this interaction is a shared interest in exploring the existential condition of human life as lived andexperienced in history. In this sense, Gjesdal engages philosophy's capacity beyond (...) its narrow academic confines. (shrink)

Discussions of why corporations should cultivate a diverse workforce emphasize justice- and profit-based reasons. This paper defends a distinct third rationale of legitimacy-based reasons for diversity. I articulate and defend the _market power account_ of firm legitimacy, which holds that private firms, much like governmental institutions, have a moral obligation to justify the power they exercise over stakeholder groups when those groups lack meaningful rights of exit from their relationship with the firm. Firms can discharge this obligation by incorporating _moral (...) diversity_ into managerial teams that decide company policy. Moral diversity confers both epistemic and moral advantages onto teams tasked with solving complex problems that impact disparate stakeholder groups. These advantages confer proceduralist legitimacy onto implemented policies, giving impacted groups reason to accept those policies, even when those groups find those policies objectionable on other grounds. (shrink)

Political liberalism views a public policy as justified when reasonable citizens subject to it have sufficient reasons to endorse it. But this endorsement condition does not specify how reasonable citizens in democracies are to exercise their equal say in deciding which policies to support prior to enactment. Citizens may regard many policy options as reasonable but only one as truly just. The dominant view among political liberals, which I call _agnosticism_, takes no stand on how citizens ought to rank these (...) reasonable alternatives to determine which to support. Agnostics see all criteria for comparing reasonable policies as on a par, whether they be theories of justice or coin flips. I show how Quong’s (2011) analysis of reasonableness leads to agnosticism. I then develop the pluralist alternative, which holds that citizens should support the reasonable policy they regard as most just. What I call _pluralism_ sees multiple conceptions of justice as correct, or “most reasonable.” I show that pluralism offers a compelling alternative to agnosticism in that it can _both_ make sense of an individual citizen’s duty to support what they regard as just policy _and_ respect the fact that citizens reasonably disagree about what the most just policy is. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hegel and Herder on Art, History, and ReasonKristin GjesdalThe introduction of a historical perspective in aesthetics is usually traced back to Hegel's 1820 lectures on fine art. Given at the University of Berlin, these lectures were amongst Hegel's most successful and best attended.1 By then a recognized intellectual figure, Hegel sets out to salvage art from its subjectivization in Kantian and romantic aesthetics, but ends up declaring that art, (...) considered in its highest vocation, is a thing of the past. This judgment on art—that its greatness is a thing of the past—follows from Hegel's attempt to combine a notion of art's historicity with a conception of its absolute essence. Hegel, however, was not the first to think systematically about the historicity of art. For this aspect of art—and, indeed, of reason too—was explored philosophically a good sixty years before Hegel's Berlin lectures by a young and aspiring student of Kant's, namely Johann Gottfried Herder. In a series of essays and fragments, Herder develops an advanced and elaborate alternative to Hegel's conception, a fundamentally non-essentialist approach to art, history, and reason.Over the past twenty years or so, Hegel's attempt to combine an essentialist and an historicist approach to art has been revitalized, with increasing force and sophistication, by Arthur Danto.2 The attempts to rehabilitate Herder's aesthetics, however, have been few and far between.3 This is the aim of the present essay, which seeks to contrast the young Herder's non-essentialist understanding of the historicity of art with Hegel's essentialist views on the artwork's historicity, pleading for a rehabilitation of the former.4 I approach this task from three different directions. First, I offer a brief account of Herder's and Hegel's views on reason, history, and art. Second, I look closer at their conceptions of classical tragedy and sculpture, which, due to Winckelmann's studies, [End Page 17] were perceived at the time as the gateway to a historically sensitive conception of culture as such. Finally, I round off by looking at some of the hermeneutic implications of Herder's non-essentialist standpoint.IAccording to Hegel, a phenomenologically mature and accountable philosophy is distinguished by its readiness to reflect on its own, historical presuppositions. It must acknowledge the critical commitments of modern thinking, but also take into account how these commitments are the result of spirit's laborious journey through history. Only by combining the perspective of modernity with the resources of tradition may philosophy inhabit a place where systematicity and historicity concur. Reality may now be exhausted in the form of a speculative logic. This, according to Hegel, is the end of history, but as the end of history, it is also the dawn of a new era, that of free and self-determining spirit.Hegel's notion of the end of history testifies to a formidable optimism about the power of critical thought. In modernity, Hegel claims, art and religion no longer emerge as adequate media of self-reflection. It is philosophy that has taken on this task. Considered from the standpoint of modernity, religion and art are no longer appropriate forms of expression; now only the conceptual optics of philosophy adequately reflects our deepest truths and values.5Artistically speaking, this moment may well emerge as a loss. For even though Hegel never claims that art, as such, will no longer be produced,6 he reckons it will not be produced in the same spirit as before. No longer expressive of a shared, ethical and political commitment, art is not brought forth by necessity. Intellectually speaking, however, the end of art triggers a different response. Not only does the end of art represent another step towards the conceptual self-determination of spirit. It also follows that only when a phenomenon such as art has finally fulfilled its historical possibilities can it be brought to philosophical clarity about itself. Only after art can we know conceptually what art is. Aesthetics can only begin at the point when art, considered in its highest vocation, no longer holds a historical future.IIAs a young and... (shrink)

The essay takes as its point of departure the way in which the work of Hans-Georg Gadamer has recently been adopted by philosophers such as Richard Rorty, John McDowell, and Robert Brandom. While appreciating the way in which Truth and Method has gained new relevance within an Anglo-American context, I ask whether sufficient attention has been paid to Gadamer’s romantic heritage. In particular I question the way in which his notion of tradition and historical truth, designed as it is to (...) overcome the ramifications of Descartes and the Kantian enlightenment, is modeled on the example of art and aesthetic experience. (shrink)

Prototyping is not a new approach to computer-based information system development. It is just one technique among many used in system design. What might be new is for what purpose prototyping is used. The purpose could be to achieve a more user controlled system development and to give the future users a tool that will enable them to fully participate in not only the work with requirements specifications, but also in the actual systems design and organisational change. This paper describes (...) a working model of an approach-the PROTEVS model-in which it is recommended that the future system users design their own prototype systems. The prototypes may act as both requirements specifications and solutions for actual change. This alternative approach aims to offer a basis for new ways of action for future users as participants in the design, evaluation, and change of a workplace. A suitable environment for the approach to act within is also described—a local design shop. (shrink)