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.

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.

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.

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...

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)

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)

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)

Clinicians describe joint attention difficulties such as a lack of gaze-following, pointing, and showing as the most significant problems that are seen in children with autism. What psychological impairment prevents these behaviours from appearing? This chapter takes one kind of joint attention difficulty — the lack of gaze-following in children with autism — and outlines the proposal that this impairment arises from an orienting impairment that arises early in development. It argues that despite an ability to orient, shift, and disengage (...) attention to objects, children with autism have a very basic difficulty in dyadic orienting to other people that has impact on predictive gaze-following ability and on the development of subsequent symbolic skills. (shrink)

Moffat, Sue Review of: Celebrating with children: Volume 1 resources, volume 2 readings, by Robert Borg, Gerard Kelly, Brian Lucas,, pp.302 + 188, $29.95, $24.95.

In times of stress, trauma and crisis—whether on a personal or global scale—it can be all too easy for us to externalize a larger-than-life figure who can assuage our suffering, a Hero who comes to the fore even as we recede into the background. In taking on our collective burden, however, such an omnipotent Hero can actually undermine us, representing as it does the very same characteristics we fail to note in one another. By granting the Hero to power to (...) set things right, we seem to deny it to ourselves, leaving us temporarily lightened but ultimately helpless. In response, Sue Grand deconstructs the myth of the Heroic and argues for the "ordinary hero," a more realistic figure with the same limitations, concerns and fears as the rest of us, but who nonetheless stands up for the greater good in the face of danger, despair and villainy. From the foundation of relational psychoanalysis, Grand incorporates cultural and ethical considerations in her examination of what this ordinary hero might look like, a trip that takes us from the consulting room to right outside our front doors, from the heart of a "civilized" nation to the myriad war-torn regions dappling the globe, both past and present. Along the way we meet individuals whose encounters with adversity range from the mundane to the catastrophic, and learn how they struggle against the dubious concept of the Hero looming large in their lives. Recounting this journey in finely-tuned yet imminently accessible and enjoyable prose, Grand demonstrates that the best place to ultimately find the ordinary hero is within each other: The hero is us. (shrink)

Sociology has long recognized the centrality of the body in the reciprocal construction of individuals and society, and recent research has explored the influence of a variety of social institutions on the body. Significant research has established the influence of social class, child-rearing practices, and variable language forms in families and children. Less well understood is the influence of children's social class status on their gestures, comportment, and other bodily techniques. In this essay Sue Ellen Henry brings these two areas (...) of study together to explore how working-class children's bodies are shaped by the child-rearing practices associated with their social class status, and the potential effects these bodily techniques have on their experience in schools. (shrink)

Many theorists of the ‘political turn’ in animal rights theory emphasize the need for animals’ interests to be considered in political decision-making processes, but deny that this requires self-representation and participation by animals themselves. I argue that participation by domesticated animals in co-authoring our shared world is indeed required, and explore two ways to proceed: 1) by enabling animal voice within the existing geography of human-animal roles and relationships; and 2) by freeing animals into a revitalized public commons where citizens (...) encounter one another in spontaneous, unpredictable encounters in spaces that they can re-shape together. (shrink)

Sue Campbell reinstates the personal as an important dimension in analytic philosophy of mind. She argues that the category of feelings has a unique role in psychological explanation: the expression of feelings is the attempt to communicate personal significance. To develop a model for affective meaning, the author moves attention away from the classic emotions to feelings that are more personal, inchoate, and idiosyncratic.

This article argues that rapid eye movement (REM) dreaming is elaborative encoding for episodic memories. Elaborative encoding in REM can, at least partially, be understood through ancient art of memory (AAOM) principles: visualization, bizarre association, organization, narration, embodiment, and location. These principles render recent memories more distinctive through novel and meaningful association with emotionally salient, remote memories. The AAOM optimizes memory performance, suggesting that its principles may predict aspects of how episodic memory is configured in the brain. Integration and segregation (...) are fundamental organizing principles in the cerebral cortex. Episodic memory networks interconnect profusely within the cortex, creating omnidirectional “landmark” junctions. Memories may be integrated at junctions but segregated along connecting network paths that meet at junctions. Episodic junctions may be instantiated during non–rapid eye movement (NREM) sleep after hippocampal associational function during REM dreams. Hippocampal association involves relating, binding, and integrating episodic memories into a mnemonic compositional whole. This often bizarre, composite image has not been present to the senses; it is not “real” because it hyperassociates several memories. During REM sleep, on the phenomenological level, this composite image is experienced as a dream scene. A dream scene may be instantiated as omnidirectional neocortical junction and retained by the hippocampus as an index. On episodic memory retrieval, an external stimulus (or an internal representation) is matched by the hippocampus against its indices. One or more indices then reference the relevant neocortical junctions from which episodic memories can be retrieved. Episodic junctions reach a processing (rather than conscious) level during normal wake to enable retrieval. If this hypothesis is correct, the stuff of dreams is the stuff of memory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 93-101 [Access article in PDF] A Political LifeArendtian Aesthetics and Open Systems Sue Spaid Since the 1990s, artists have broken ground by producing works that are "open systems." That is, they are incomplete, participatory, and elastic. In this paper, I will argue that open systems exemplify Hannah Arendt's conception of vita activa, in contrast to art's traditional role as inspiring vita contemplativa. Since (...) they do not explicitly affirm or refute political policies, such works are generally not considered "political" art. However, they accommodate Arendt's notion of the political life, since they incorporate process, durability, pluralities of spectators, and unpredictability. Furthermore, because they do not resemble what ordinarily passes for art, reflective judgment is required to engage them, and to determine whether they are art.Echoing Diotima's interest in immortality, Arendt links beauty to durability. Open systems are particularly durable because we remember them as a public experiences that include participants and spectators. Such performative and pleasurable worldly actions entail aesthetic engagements that are very much in line with Arendt's description of the political life. Critical Engagement In the sphere of fabrication itself, there is only one kind of object to which the unending chain of means and ends does not apply, and this [End Page 93] is the work of art, the most useless and, at the same time, the most durable thing human hands can produce... It is the reification that occurs in writing something down, painting an image, composing a piece of music, etc. which actually makes the thought a reality; and in order to produce these thought things, which we usually call art works, the same workmanship is required that through the primordial instrument of human hands builds the other, less durable and more useful things of the human artifice. (Arendt 2000, 177-78) In a 1964 interview with Gunter Gaus, Hannah Arendt described herself as a political theorist, who though trained as a philosopher had "said good-bye to philosophy once and for all." In identifying the tension between philosophy and politics, she differentiated man as a thinking being from man as an acting being, and she identified with the latter. She found that, because philosophers cannot be neutral or objective with regards to politics, they share a certain enmity toward politics, and she sought to avoid that response. Not surprisingly, she named Kant as an exception, because he understood this enmity to lie in the nature of the subject itself. In The Critique of Judgement, experience precedes reflective judgement, thus affirming a place for each subject's particular experiences. Kant, too, was a man of action.Kant's aesthetic judgment of taste, which is a normative but non-prescriptive process, makes room for Arendt's notions of worldliness and unpredictability. Critics have decried Arendt's political theory for its anti-rationalism, political existentialism and "aestheticization of politics," yet much can be learned from her clear commitment to equality, and the way she trusted and perhaps even idealized humanity (Curtis 1999, 18). She wrote, "Only action and speech relate specifically to this fact that to live always means to live among men, among those who are my equals. Hence, when I insert myself into the world, it is a world where others are already present" (Arendt 2000, 179). Given her interest in freedom, active engagement, critical thinking, and anti-instrumentalism, it is perhaps not surprising that Arendt found inspiration in Kant's conception of aesthetic judgment as requiring only communicative sociability, the object's purposeless purposiveness, and the spectator's free play of imagination and understanding.I am interested here in Arendt's aesthetics of the political life in relation to recent art that unwittingly fosters an engaged and open conception of the political. The works in question are not necessarily conscious of their political capacity. Rather, their presence assumes that spectators are [End Page 94] equals, and facilitates an active life, what Arendt described as the vita activa, as opposed to the vita contemplativa, the contemplative life. An active life, which requires a public space, entails active... (shrink)

This book provides a showcase for a wide range of discourse analytical work in psychology from a feminist perspective. It constitutes a thorough critical evaluation of this approach for the feminist project of intellectual, social and political change. Leading researchers explore the benefits and contradictions of discourse analysis and consider its value for feminist psychology. The first part of the book illustrates the application of discourse analysis to four key topics of feminist concern: adolescent knowledge about menstruation; sexual harassment; gendered (...) representations of childhood; and anorexia nervosa. The second part contains five assessments of the usefulness of discourse analysis - both as theory and as method. (shrink)

Radical feminism has critiqued heterosexuality both as a primary means through which people are constituted as women and as men, and as inherently oppressive for women. Two recent developments challenge this critique: the concept of “virgin” heterosexuality, a form of heterosexuality in which the performance of heterosexual sex, with or without sexual intercourse, is voluntarily chosen, and “queer” heterosexuality, a concept derived from postmodernist and queer theory, which does not only reinscribe, but also actively subverts and disrupts, oppressive categories of (...) gender and sexual orientation. This article analyzes the attempts made in “virgin” and “queer” theory to rehabilitate heterosexuality, and finds both fundamentally flawed from a radical feminist perspective. It ends by considering why such rehabilitatory attempts are currently being made, and what they reveal about heterosexuality. (shrink)

Who owns feminist theory? and just what is meant by the idea of ‘theory’? We explore these fundamental questions as part of interrogating some emergent orthodoxies about feminist theory, proposing that there is a ‘missing revolution’ in feminist thinking, for while ideas about feminist epistemology, methodology and ethics have been fundamentally reworked, those concerning feminist theory have not. Our purpose is to stimulate a debate about the form of feminist theory, rather than the more usual controversies about its content; and (...) thus our concern is with promoting the development of feminist metatheory. We argue that the now-dominant version of feminist theory is a parallel project to that of mainstream/malestream social theory, and that a feminist autocritique of this and related developments is needed, with the aim of achieving a transformation of the fundamental categories of feminist theory. (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)

As employee assistance programs (EAPs) have evolved and expanded their scope in the past decade, many factors have contributed to meeting the demands of conflicting client constituencies in a multifaceted client environment. This article enumerates several of these factors, notes consequences of ensuing conflicts, and ultimately proposes some methods to counter some of these ethical dilemmas in the future. It is the hope that greater recognition and understanding of ethical conflicts in client loyalty within a host organization will foster increased (...) sensitivity on the part of the EAP practitioner toward resolving these conflicts. (shrink)

In their commentaries on Zoopolis, Alasdair Cochrane and Oscar Horta raise several challenges to our argument for a “political theory of animal rights”, and to the specific models of animal citizenship and animal sovereignty we offer. In this reply, we focus on three key issues: 1) the need for a groupdifferentiated theory of animal rights that takes seriously ideas of membership in bounded communities, as against more “cosmopolitan” or “cosmo- cosmopolitan” or “cosmo- cosmopolitan” or “cosmo- ” or “cosmo- or “cosmozoopolis” (...) alternatives that minimize the moral significance of boundaries and membership; 2) the challenge of defining the nature and scope of wild animal sovereignty; and 3) the problem of policing nature and humanitarian intervention to reduce suffering in the wild. (shrink)

This paper argues that Heidegger's phenomenology of boredom in The Fundamental Concepts of Metaphysics: World, Finitude, Solitude (1983) could be a promising addition to the ‘toolbox’ of scientists investigating conscious experience. We describe Heidegger's methodological principles and show how he applies these in describing three forms of boredom. Each form is shown to have two structural moments – being held in limbo and being left empty – as well as a characteristic relation to passing the time. In our conclusion, we (...) suggest specific ways in which Heidegger's phenomenological description can be used in scientific investigations of boredom. (shrink)

The purpose of this research is to investigate the masculinity politics of the ex-gay movement, a loose-knit network of religious, scientific, and political organizations that advocates change for homosexuals. Guided by Risman's gender structure theory, the authors analyze the individual, interactional, and institutional dimensions of gender in ex-gay discourses. The authors employ critical discourse analysis of representative ex-gay texts to deconstruct the movement's gender ideology and to discuss the social implications of its masculinity politics. They argue that gender is one (...) of the ex-gay movement's most potent social movement resources, enabling it to consolidate power by enlisting new populations and to globalize by adapting to cultural contexts beyond the United States. The authors conclude that the ex-gay movement is an antigay countermovement and an antifeminist Christian Right men's movement. (shrink)