Since modern medicine is based substantially in clinical medical research, the flaws and ethical problems that arise in this research as it is conceived and practiced in the United States are likely to be reflected to some extent in current medicine and its practice. This paper explores some of the ways in which clinical research has suffered from an androcentric focus in its choice and definition of problems studied, approaches and methods used in design and interpretation of experiments, and theories (...) and conclusions drawn from the research. Some examples of re-visioned research hint at solutions to the ethical dilemmas created by this biased focus; an increased number of feminists involved in clinical research may provide avenues for additional changes that would lead to improved health care for all. (shrink)

The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in (...) science are needed to further explore science and its relationships to women and feminism in order to change traditional science to a feminist science. (shrink)

Flaws, biases, and ethical problems surrounding research and diagnosis may lead to inappropriate or inequitable treatments that exacerbate or fail to improve the misery that some individuals face due to their psychiatric conditions. Possible androcentric biases in the choice and definition of categories for diagnosis available in DSM-III-R may in turn influence the approaches of therapists to clients, particularly male therapists towards female clients. Androcentric bias in diagnosis, which may also be reflected in the values of the psychiatrist, may lead (...) to treatment regimens designed to make clients fit into roles, positions, and norms prescribed by a culture reflecting patriarchal values. Some acceptance of attempts by feminists to correct androcentrism are beginning to emerge in psychiatric diagnosis. Keywords: androcentrism, bias, feminist, psychiatry of biology CiteULike Connotea Del.icio.us What's this? (shrink)

Table of Contents I. WHO ARE THE SCIENTISTS? Historically. Women in the Origins of Modern Science, Londa Schiebinger. Women of Third World Descent in the Sciences, Sandra Harding. Recently. Women in Science: Half In Half Out, Vivian Gornick.”How Can a Little Girl Like You Teach a Great Big Class of Men?’ the Chairman Said, and Other Adventures of a Woman in Science, Naomi Weisstein. The Anomaly of a Woman in Physics, Evelyn Fox Keller. Currently. Women Join the Ranks of Science (...) but Remain Invisible at the Top, Natalie Angier. Creeping Toward Inclusivity in Science, Phyllis Goldberg. II. WHAT KIND OF ENTERPRISE IS SCIENCE? Science’s Aims, Methods, and Norms of Behavior. Patriarchy, Scientists, and Nuclear Warriors, Brian Easlea. Culturally Inclusive Chemistry, Catherine Hurt Middlecamp. A World of Difference, Evelyn Fox Keller. Interviewing Women: A Contradiction in Terms, Ann Oakley. Science’s Subject Matter. Have Only Men Evolved?, Ruth Hubbard. Empathy, Polyandry, and the Myth of the Coy Female, Sarah Blaffer Hrdy. The Importance of Feminist Critique for Contemporary Cell Biology, The Biology and Gender Study Group. The Engendering of Archaeology: Refiguring Feminist Science Studies, Alison Wylie. Still Seeking Transformation: Feminist Challenges to Psychology, Sue Wilkinson. Science’s Social Effects. Androcentric Bias in Clinical Research, Sue Rosser. Man-Made Medicine and Women’s Health, Nancy Krieger and Elizabeth Fee. The New Procreative Technologies, Ruth Hubbard. A Question of Genius: Are Men Really Smarter Than Women?, Anne Fausto-Sterling. III. WHAT KIND OF ENTERPRISE OUGHT SCIENCE TO BE? Feminist Empiricism. Subjects, Power, and Knowledge: Description and Prescription in Feminist Philosophies of Science, Helen Longino. Epistemological Communities, Lynn Hankinson Nelson. Feminist Standpoint Theory. ”Strong Objectivity’: A Response to the New Objectivity Question, Sandra Harding. Introduction to Tomorrow’s Tomorrow: The Black Woman, Joyce Ladner. Feminist Postmodernism. Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective, Donna Haraway. Though This Be Method, Yet There Is Madness in It: Paranoia and Liberal Epistemology, Naomi Scheman. (shrink)

This paper argues that Kant endorses a distinction between rational and natural sympathy, and it presents an interpretation of rational sympathy as a power of voluntarya posterioriproductive imagination. In rational sympathy we draw on the imagination’s voluntary powers (a) to subjectively unify the contents of intuition, in order to imaginatively put ourselves in others’ places, and (b) to associate imagined intuitional contents with the concepts others use to convey their feelings, in such a way that those contents prompt feelings in (...) us that are like their feelings. (shrink)

Kant’s notion of (what I will call) rational sympathy solves a problem about how we can voluntarily fulfill our imperfect duty to adopt those ends of others which have value only because they have been set by rational agents, ends which I will refer to as merely permissible ends (MPEs). Others’ MPEs are individuated in terms of their own concepts of their MPEs, and we can only adopt their MPEs in terms of their concepts, since to adopt them in terms (...) of different concepts would be to adopt different ends. Others’ concepts of their MPEs may contain marks of the first person, and should contain no marks of law apart from permissibility. Rational sympathy allows us to adopt ends individuated in terms of concepts with marks of these kinds because rational sympathy allows us to voluntarily adopt others’ first-person perspectives in imagination, and to voluntarily shape our contingent feelings so that such concepts motivate us despite their underdetermination by law. (shrink)

The goal of this paper is to explain and defend the following argument: (1) If it can be reasonably doubted that someone had free will with respect to some action, then it is a requirement of justice to refrain from doing serious retributive harm to him in response to that action. (2) Anyone who believes the free will debate to be philosophically valuable must accept that it can be reasonably doubted that anyone ever has free will. (3) Therefore, anyone who (...) believes the free will debate to be philosophically valuable must accept that it is a requirement of justice to refrain from serious retributive harm. (shrink)

I defend a deontological social contract justification of punishment for philosophers who deny free will and moral responsibility (FW/MR). Even if nobody has FW/MR, a criminal justice system is fair to the people it targets if we would consent to it in a version of original position deliberation where we assumed that we would be targeted by the justice system when the veil is raised. Even if we assumed we would be convicted of a crime, we would consent to the (...) imprisonment of violent criminals if prison conditions were better than the state of nature but deterring enough to prevent the state of nature. (shrink)

Gadamer's Ethics of Play examines the ethical dimensions of understanding by focusing on the concept of dialogical "play" in Hans-Georg Gadamer's Truth and Method. The book is accessible to an undergraduate audience, while also being relevant to ongoing debates among Gadamer scholars.

By Focusing on Hans-Georg Gadamer’s magnum opus Truth and Method, this paper aims to show how understanding itself — including the understanding of artworks, texts, tradition, and living speech — can be understood as a kind of game or dialogical play-process which requires crucial ethical conditions to be met if it is going to succeed. Success, in terms of the communication of meaning, requires that the players (or interlocutors) commit to a genuine participation with each other in which they “open” (...) themselves to each other’s “claims to truth,” take each other seriously, listen, respond and question, and stand prepared to risk their old prejudices, learn from each other, and be transformed in the process. (shrink)

Cora Diamond is among the most influential Wittgenstein commentators of recent years. One of her memorable contributions to the literature is her colorful characterization of some of the Tractatus interpretations she disagrees with – she calls them “chickening out” interpretations. “Chickening out” interpretations are ones which acknowledge Wittgenstein’s claim at 6.54 that his propositions are nonsense, but still hold that there is a deep sense in which Wittgenstein’s nonsense shows us something about reality, even if it does not say anything. (...) On Diamond’s view, the idea that there is something shown about reality which cannot be expressed is itself part of what we are meant to discard when we recognize the Tractarian propositions as nonsense. Discarding this idea of showing is part of what it means to “throw away the ladder after [we have] climbed up it” (6.54). But 6.54, the passage in the Tractatus which serves as a focus for Diamond’s austere reading of nonsense, also points out what may be a problem for Diamond.Wittgenstein begins that passage by remarking that his “propositions serve as elucidations”. Can Diamond’s account of nonsense make room for the idea that Tractarian nonsense is elucidatory? I will consider two aspects of Diamond’s reading, and show how they are in tension. To begin, I will discuss her general account of nonsense in more detail. Then, I will look at her account of nonsense as elucidatory, focusing on the concrete examples she uses to explain what it means for nonsense to elucidate. I will argue that her general account of nonsense makes her account of how nonsense elucidates problematic. (shrink)

The implications for how teach macroeconomics at the undergraduate level of the emergence of the multidisciplinary study of nonlinear complex dynamics are examined. A definition of complex dynamics is presented and a broad review of various applications in macroeconomics is made. Some particular implications are emphasized such as how complex dynamics raise serious doubts about the rational expectations assumption. Several models and approaches are suggested that can be used to make these ideas accessble to students.

OBJECTIVE: To acquaint the student with the field of urban economics and to show how the principles of microeconomics and macroeconomics can be applied to the analysis of urban economic issues and problems. Such issues and problems include land issues, suburbanization versus central city development, housing availability and quality, racial discrimination, poverty, transportation, environmental quality, local public finance, and cities in less developed countries.

“On the plane of philosophy properly speaking, of metaphysics, catastrophe theory cannot, to be sure, supply any answer to the great problems which torment mankind. But it favors a dialectical, Heraclitean view of the universe, of a world which is the continual theatre of the battle between >logoi,’ between archetypes.”.

Kant’s conception of remorse has received little discussion in the literature. I argue that he thinks we ought to experience remorse for both retributivist and forward-looking reasons. This account casts helpful light on his ideas of conversion and the descent into the hell of self-cognition. But while he prescribes a heartbreakingly painful experience of remorse, he acknowledges that excess remorse can threaten rational agency through distraction and suicide, and this raises questions about whether actual human beings ought to cultivate their (...) consciences in such a way as to experience remorse in the way he conceives it. (shrink)

Tracing the impact of the 'memory wars' on science and culture, Relational Remembering offers a vigorous philosophical challenge to the contemporary skepticism about memory that is their legacy. Campbell's work provides a close conceptual analysis of the strategies used to challenge women's memories, particularly those meant to provoke a general social alarm about suggestibility. Sue Campbell argues that we cannot come to an adequate understanding of the nature and value of memory through a distorted view of rememberers. The harmful stereotypes (...) of women's passivity and instability that have repopulated discussions of abuse have led many theorists to regard the social dimensions of remembering only negatively, as a threat or contaminant to memory integrity. Such models of memory cannot help us grasp the nature of harms linked to oppression, as these models imply that changed group understandings of the past are incompatible with the integrity of personal memory. Campbell uses the false memory debates to defend a feminist reconceptualization of personal memory as relational, social, and subject to politics. Memory is analyzed as a complex of cognitive abilities and social/narrative activities where one's success or failure as a rememberer is both affected by one's social location and has profound ramifications for one's cultural status as a moral agent. (shrink)

This book offers a feminist philosophical analysis of contemporary public skepticism about women's memories of past harm. It concentrates primarily on writings associated with the False Memory Syndrome Foundation, founded in 1992 as a lobby for parents whose adult children have accused them of some abuse after a period of having not remembered it.

Barker, Sue Review(s) of: The road to eternal life: Reflections on the prologue of Benedict's rule, by Michael Casey OCSO, (Mulgrave VIC: John Garratt Publishing, 2011), pp.182, $29.95.

distraction that leads innocent Post Keynesians into “classical sin.” Davidson (1994, 1996) argues that core Post Keynesian (PK) ideas such as that insufficient aggregate demand arise from fundamental uncertainty in a monetary economy do not depend on nonlinearity or complexity, that these core concepts are axiomatically and ontologically true, and that the inability of agents to forecast well in dynamically complex situations reflects mere epistemological problems of insufficient computational abilities. Thus complex dynamics is merely a classical stalking horse. This writer (...) (Rosser, 1990, 1998, 2001) disagrees with the argument presented above and its relatives (Mirowski, 1990; Carrier, 1993). Dynamic complexity provides a foundation for fundamental uncertainty in Keynesian and PK models, and this applies to most of the various sub-branches of PKE besides Davidson’s “fundamentalist” or “Keynes-Post Keynesian”2 approach. The argument will be considered regarding three subdivisions of Post Keynesianism as identified by Hamouda and Harcourt (1988): the aforementioned fundamentalist Keynesianism, Sraffian (or neo-Ricardian), and Kaleckian (or Kaleckian- Robinsonian).3 Following King (2002, chap. 10), I admit to being more in sympathy with those he describes as “synthesizers” than with the more partisan sectarians of these approaches.4 I shall describe how each sub-branch has been analyzed using ideas of.. (shrink)

This Element explains Kant's distinction between rational sympathy and natural sympathy. Rational sympathy is regulated by practical reason and is necessary for adopting as our own those ends of others which are contingent from the perspective of practical rationality. Natural sympathy is passive and can prompt affect and dispose us to act wrongly. Sympathy is a function of a posteriori productive imagination. In rational sympathy, we freely use the imagination to step into others' first-person perspectives and associate imagined intuitional contents (...) with the concepts others use to communicate their feelings. This prompts feelings in us that are like their feelings. (shrink)

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millenia and encompassing several major religious traditions. Now, in this intriguing introduction to Indian philosophy, the diversity of Indian thought is emphasized. It is structured around six schools of thought that have received classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of inner or spiritual quest and introduces distinctively Indian concepts, such as karma (...) and rebirth. She also explains how Indian thinkers have understood issues of reality and knowledge-issues that re also an important part of the Western philosophical tradition. (shrink)

For many people "animal rights" suggests campaigns against factory farms, vivisection or other aspects of our woeful treatment of animals. Zoopolis moves beyond this familiar terrain, focusing not on what we must stop doing to animals, but on how we can establish positive and just relationships with different types of animals.

This special issue focuses on transdisciplinarity, understood as iteratively crossing back and forth and moving among and beyond disciplinary and sectoral boundaries to solve the complex, wicked pr...

Plusieurs commentateurs – incluant certains théoriciens des droits des animaux – ont soutenu que les animaux non humains ne peuvent pas être considérés comme des membres du dèmos parce qu’il leur manque les capacités critiques d’autonomie et d’agentivité morale qui seraient essentielles à la citoyenneté. Nous soutenons que cette inquiétude est fondée sur des idées erronées à propos de la citoyenneté, d’une part, et à propos des animaux, d’autre part. La citoyenneté requiert la maîtrise de soi et la sensibilité aux (...) normes partagées, mais ces capacités ne devraient pas être comprises en un sens indûment intellectualisé ou idéalisé. Des études récentes sur l’agentivité morale montrent que les relations civilisées entre les citoyens sont largement fondées, non pas dans la réflexion rationnelle et l’assentiment à des propositions morales, mais dans des comportements intuitifs, irréfléchis et habituels qui s’enracinent dans une gamme d’émotions prosociales (l’empathie, l’amour) et de dispositions prosociales (coopération, altruisme, réciprocité, résolution de conflits). Cinquante ans de recherches éthologiques ont démontré que plusieurs animaux sociaux – particulièrement les animaux domestiques – partagent le type de dispositions et de capacités rendant possible le civisme quotidien. Une fois que nous élargissons notre conception de la citoyenneté pour inclure une compréhension plus riche des bases des relations civiques, il devient évident que les animaux domestiques et les humains peuvent être les co-créateurs d’un monde moral et politique commun. Nous n’avons rien à craindre, et beaucoup à gagner, à les accueillir comme membres du dèmos. (shrink)

This study links corporate reputation, as measured byFortune magazine's Most Admired list, with firm financial performance. Seven measures of financial risk and return were collected for a sample of 149 firms from two time periods, 1981 and 1986. The mean score of four attributes from the 1993Fortune Most Admired list for the sample was then analyzed with the financial data through regression analysis. Two financial variables, Standard Deviation of the Market Return of the Firm and Return on Sales, explained between (...) 0.12 and 0.14 of subsequent reputation. The implication for management is that they can affect a firm's subsequent reputation by lowering financial risk and controlling costs. (shrink)

We use NF to designate the system known as Quine's New Foundations, and NF + AF to designate the same system with a suitable axiom of infinity adjoined. We use ML to designate the revised system appearing in the third printing of Quine's “Mathematical Logic”. This system ML is just the systemPproposed by Wang in [4], and essentially includes NF as a part.The pripcipal results of the present paper are:A. In NF the axiom of infinity is equivalent to the definability (...) of an ordered pair having the same type as its constituents.B. Considering the formulas of NF as having translations in the formalism of ML in the sense defined in [4], we find that a formula of NF is provable in NF if and only if its translation is provable in ML. From the fact that the axiom of infinity is provable in ML, one might be tempted to conclude that the axiom of infinity is provable in NF. It is explained why this is not a valid inference. Consequently, it would appear that there is a sense in which NF + AF is stronger than ML. (shrink)

In 1815, two benevolent organizations commenced operation in Antigua, the Female Refuge Society based in English Harbour and the Distressed Females’ Friend Society based in St John's. The driving force behind the establishment of the Female Refuge Society, on which the Distressed Females’ Friend Society was modelled, was Anne Hart Gilbert (1768–1834), the earliest known published African-Caribbean woman writer, the agent of the Female Refuge Society. The organizations were run on principle by women and the executive committees were multi-racial. They (...) accepted female subscribers only, but donations from women and men. For Gilbert, an affective poetics of life story and writing is crucial to the formation of an ethical community that she situates as an emerging and modernizing counter-culture to plantation slavery. Her civic ethic of caring centres on development and engagement of the ‘finer sensibilities’ in creating ‘bands of amity and love that are the ornament and glory of our nature’ (Female Refuge Society, 1822: 12). The annual reports of the Female Refuge Society had a profound impact on the direction of female anti-slavery activism in Britain. In this essay, I analyse the inscription of affect in extant letters, annual reports and published material about the work of the Female Refuge Society and Distressed Females’ Friend Society. I am interested in how the women in the Creole organizations and their male supporters represent their affective relations to the objects of their benevolence and appeals for funding, and how these relations are racialized, gendered and classed in the grounding of activism. I draw out the local and British affective reception of these relations. In the field of affect studies, the essay might be compared with projects that address ‘the cultural and historical contingency of emotions, and … emotions and emotion cultures as contingent technologies of subjects’ (Koivunen, 2010: 19). (shrink)

How can teacher development be characterised? In this paper we offer a conceptualisation of teacher development as the enhancement of knowledge and capabilities to function in the activity of a teacher and illustrate with a case study. Our analytic focus is on the development of a science teacher, David, as he engaged in an innovative, collaborative project on learning photonics at a metropolitan secondary school in Australia. Three dimensions of development emerged: technical confidence and competence, pedagogical development and personal agency. (...) We explore the transformative effects of intrapersonal tensions within the teacher’s constitution of his role in the emerging community of enquiry — positioning him in turn as learner, instructor and facilitator. We view the context for David’s actions as a complex and dynamic system and interpret David’s development as arising from his responses to the differences in his emerging roles in the project. (shrink)

In this commentary on Michael Hand’s paper ’Moral education in the community of inquiry’, I argue that Hand is right to call for the Community of Inquiry method to include directive moral teaching. I do so in the light of having worked with this broader conception, or something very like it, in the writing of the NSW Primary Ethics Curriculum. Using examples from this curriculum, I aim to show the necessity of a broader Col, and to argue for a process (...) that involves even more direction. (shrink)