Multisensory stimulation has been shown to alter the sense of body-ownership. Given that perceived similarity between one’s own body and those of others is crucial for social cognition, we investigated whether multisensory stimulation can lead participants to experience ownership over a hand of different skin colour. Results from two studies using introspective, behavioural and physiological methods show that, following synchronous visuotactile stimulation, participants can experience body-ownership over hands that seem to belong to a different racial group. Interestingly, a baseline measure (...) of implicit racial bias did not predict whether participants would experience the RHI, but the overall strength of experienced body-ownership seemed to predict the participants’ post-illusion implicit racial bias with those who experienced a stronger RHI showing a lower bias. These findings suggest that multisensory experiences can override strict ingroup/outgroup distinctions based on skin colour and point to a key role for sensory processing in social cognition. (shrink)

The Phenomenal Self (PS) is widely considered to be dependent on body representations, whereas the Narrative Self (NS) is generally thought to rely on abstract cognitive representations. The concept of the Bodily Social Self (BSS) might play an important role in explaining how the high level cognitive self-representations enabling the NS might emerge from the bodily basis of the PS. First, the phenomenal self (PS) and narrative self (NS), are briefly examined. Next, the BSS is defined and its potential for (...) explaining aspects of social cognition is explored. The minimal requirements for a BSS are considered, before reviewing empirical evidence regarding the development of the BSS over the first year of life. Finally, evidence on the involvement of the body in social distinctions between self and other is reviewed to illustrate how the BSS is affected by both the bottom up effects of multisensory stimulation and the top down effects of social identification. (shrink)

This article focuses on the question of the function of imitation and whether current accounts of imitative function are consistent with our knowledge about imitation's origins. We first review theories of imitative origin concluding that empirical evidence suggests that imitation arises from domain‐general learning mechanisms. Next, we lay out a selective account of function that allows normative functions to be ascribed to learned behaviours. We then describe and review four accounts of the function of imitation before evaluating the relationship between (...) the claim that imitation arises out of domain‐general learning mechanisms and theories of the function of imitation. (shrink)

There has recently been a resurgence of philosophical and scientific interest in the foundations of self-consciousness, with particular focus on its altered, anomalous forms. This paper looks at the altered forms of self-awareness in Depersonalization Disorder (DPD), a condition in which people feel detached from their self, their body and the world (Derealisation). Building upon the phenomenological distinction between reflective and pre-reflective self-consciousness, we argue that DPD may alter thetransparencyof basic embodied forms of pre-reflective self-consciousness, as well as the capacity (...) to flexibly modulate and switch between the reflective and pre-reflective facets of self-awareness. Empirical evidence will be invoked in support of the idea that impaired processing of bodily signals is characteristic of the condition. We provide first-hand subjective reports describing the experience of self-detachment or fracture between an observing and an observed self. This split is compared with similar self-detachment phenomena reported in certain Buddhist-derived meditative practices. We suggest that these alterations and changes may reveal the underlying and tacit transparency that characterises the embodied and basic pre-reflective forms of self-consciousness, in the same way that a crack in a transparent glass may indicate the presence of an unnoticed window. (shrink)

This paper proposes a qualitative study exploring anomalous self and world-experiences in individuals with high levels of depersonalization experiences. Depersonalization (DP) is a condition characterized by distressing feelings of being a detached, neutral and disembodied onlooker of one’s mental and bodily processes. Our findings indicate the presence of a wide range of anomalous experiences traditionally understood to be core features of DP, such as disembodiment and disrupted self-awareness. However, our results also indicate experiential features that are less highlighted in previous (...) work, such as faster time perception and blurriness of the self/other boundaries which may play a key role in altering one’s sense of self and sense of presence in the world. Our qualitative study provides an in-depth examination of self-reported disturbances of one’s relatedness to one’s self and the world, thereby shedding further light on the nature of altered subjective experiences in DP. In doing so, this paper draws attention to key aspects yet overlooked that may prove valuable for shedding further light into the phenomenon of depersonalization. We conclude by highlighting limitations of this study and a number of open questions that further work needs to address in the future. (shrink)

Psychology distinguishes between a bodily and a narrative self. Within neuroscience, models of the bodily self are based on exteroceptive sensorimotor processes or on the integration of interoceptive sensations. Recent research has revealed interactions between interoceptive and exteroceptive processing of self-related information, for example that mirror self-observation can improve interoceptive awareness. Using heartbeat perception, we measured the effect on interoceptive awareness of two experimental manipulations, designed to heighten attention to bodily and narrative aspects of the self. Participants gazed at a (...) photograph of their own face or at self-relevant words. In both experimental conditions interoceptive awareness was significantly increased, compared to baseline. Results show that attention to narrative aspects of self, previously regarded as relying on higher-order processes, has an effect similar to self-face stimuli in improving interoceptive awareness. Our findings extend the previously observed interaction between the bodily self and interoception to more abstract amodal representations of the self. (shrink)

At the beginning of 2020, COVID-19 became a global problem. Despite all the efforts to emphasize the relevance of preventive measures, not everyone adhered to them. Thus, learning more about the characteristics determining attitudinal and behavioral responses to the pandemic is crucial to improving future interventions. In this study, we applied machine learning on the multi-national data collected by the International Collaboration on the Social and Moral Psychology of COVID-19 (N = 51,404) to test the predictive efficacy of constructs from (...) social, moral, cognitive, and personality psychology, as well as socio-demographic factors, in the attitudinal and behavioral responses to the pandemic. The results point to several valuable insights. Internalized moral identity provided the most consistent predictive contribution—individuals perceiving moral traits as central to their self-concept reported higher adherence to preventive measures. Similar was found for morality as cooperation, symbolized moral identity, self-control, open-mindedness, collective narcissism, while the inverse relationship was evident for the endorsement of conspiracy theories. However, we also found a non-negligible variability in the explained variance and predictive contributions with respect to macro-level factors such as the pandemic stage or cultural region. Overall, the results underscore the importance of morality-related and contextual factors in understanding adherence to public health recommendations during the pandemic. (shrink)

Farming God’s Way (FGW) is a type of conservation agriculture (CA) that re-interprets the CA principles of no tillage, mulching and crop rotation using biblical metaphors such as God doesn’t plow, God’s blanket, and the Garden of Eden. Through faith-based networks, FGW has spread throughout Sub-Saharan Africa, and beyond, as a development intervention for improving food security, adapting to climate change, and restoring soil productivity for resource-poor farming households. This research identifies and compares the production, sustainability and faith claims of (...) FGW to ascertain which claims are contested. A qualitative study of Canadian program managers with responsibilities for CA or FGW projects in Africa and smallholding FGW farmers in Kenya is employed using semi-structured interviews and focus groups. Production-related claims of improved soil moisture and climate change adaptation are generally consistent among program managers, farmers and the literature, but social claims of increased labour demand on women and religious claims of faith enhancing CA are contested. Findings show that female farmers unanimously contest the claim that their labour for weeding is increased under FGW. Similarly, FGW farmers contest the claim that faith inhibits adoption or innovation on the farm, reporting instead that FGW connects faith to their vocation, transforms why and how they farm, and changes mindsets for adopting faith-based CA. (shrink)

Ugandan smallholder farmers need to feed a growing population, but their efforts are hampered by declining soil fertility rates. Agricultural extension can facilitate farmers’ access to new practices and technologies, yet farmers are understandably often hesitant to adopt new behaviors. New knowledge assimilation is an important component of behavior change that is often overlooked or poorly addressed by current extension efforts. We implemented a Fertility Management Education Program in central Uganda to investigate smallholder farmers’ existing soil knowledge and their assimilation (...) of new scientific concepts into their knowledge framework. Qualitative data were collected through participant observation, farmer interviews, and focus groups, and coded for using a priori and emergent themes. Our exploration revealed some notable similarities between farmers’ soil knowledge and scientific concepts, particularly in regards to soil health concepts, a discovery that could facilitate communication between extension agents and farmers. However, certain scientific concepts are either unknown to farmers or discordant with existing soil knowledge; these concepts are unlikely to be assimilated by farmers without convincing and concerted extension efforts. Importantly, we found that the combination of new scientific knowledge and hands-on experimentation with novel practices gave farmers far greater confidence in implementing improved soil management practices. Our study provides evidence that extension programs should engage directly with farmers’ existing soil knowledge to develop their understanding of key biological concepts and confidence in implementing improved practices. (shrink)

Farming God’s Way (FGW) is a type of conservation agriculture (CA) that re-interprets the CA principles of no tillage, mulching and crop rotation using biblical metaphors such as God doesn’t plow, God’s blanket, and the Garden of Eden. Through faith-based networks, FGW has spread throughout Sub-Saharan Africa, and beyond, as a development intervention for improving food security, adapting to climate change, and restoring soil productivity for resource-poor farming households. This research identifies and compares the production, sustainability and faith claims of (...) FGW to ascertain which claims are contested. A qualitative study of Canadian program managers with responsibilities for CA or FGW projects in Africa and smallholding FGW farmers in Kenya is employed using semi-structured interviews and focus groups. Production-related claims of improved soil moisture and climate change adaptation are generally consistent among program managers, farmers and the literature, but social claims of increased labour demand on women and religious claims of faith enhancing CA are contested. Findings show that female farmers unanimously contest the claim that their labour for weeding is increased under FGW. Similarly, FGW farmers contest the claim that faith inhibits adoption or innovation on the farm, reporting instead that FGW connects faith to their vocation, transforms why and how they farm, and changes mindsets for adopting faith-based CA. (shrink)

In theory Black land grant (BLG) institutions offer a distinctive approach to agricultural assistance. An approach that is potentially sensitive to the smallholder environmental management and limited resource concerns faced by many Third World farmers attempting to meet food security and nutritional needs. Moreover, BLG approaches to agricultural assistance are characterized by sensitivities to the social, political, and cultural contexts in which food production and distribution take place. Yet these remain subjugated approaches within a foreign policy milieu that continues to (...) privilege the more scientistic, technical, and managerial approaches to agricultural assistance historically taken by white land grant (WLG) institutions. This paper uses information gathered from informants in the U.S. Agency for International Development (AID), BLG, and WLG institutions, as well as policy and program documents from these institutions to examine how the organization of BLG institutions within AID's Title XII program has affected their potential role in agricultural assistance in the Third World. (shrink)

This book demonstrates how children's imagination makes a continuing contribution to their cognitive and emotional development.

Wolfson's systematic presentation of the philosophy of Spinoza has long been a classic. It is with pride that we make it available again in a one-volume edition.

In this long-awaited volume, on which he worked for twenty years, Mr. Wolfson describes the body of doctrine known as the Kalam.

Saussure as a linguist and Wittgenstein as a philosopher of language are arguably the two most important figures in the development of twentieth-century ...

While most discussions of political realism in the West draw their inspiration from thinkers such as Thucydides, Machiavelli, and Hobbes, they were far from the only political theorists developing such an approach. Rather, we see realist approaches to politics not only in a vast array of European thinkers throughout history, but also in in a diverse range of non-European traditions. From Kautilya’s 2nd c. BCE Sanskrit classic to the eponymously named Han Feizi from China, a variety of realist visions were (...) developed alongside arguments detailing structural problems in the more idealist political visions of their rivals. One such thinker, whose ideas have largely been lost to the contemporary world was the Chinese philosopher Shen Dao (c. 350-275 BCE). -/- One of the most philosophical intriguing arguments Shen Dao develops focuses on the sources of political resentment and the necessity of eliminating them as a prerequisite to a strong and stable society and state. This essay develops Shen Dao’s argument that resentment arises not merely when people’s desires are not fulfilled but rather when there was an expectation that they could have been fulfilled and work to demonstrate how he envisions eliminating sources of resentment in the political sphere. In doing so, it engages with much more prevalent Confucian views, demonstrating that Shen Dao presents a trenchant criticism of one of the very bases of Confucian political philosophy and, indeed any political theory that develops itself from moral foundations. -/- This paper closes with an analysis of how Shen Dao’s ideas may be brought into conversation with those of political realists more familiar to a Western audience, with a goal of “pursuing the ideal of working with similarities in differences and differences in similarities.” In particular it raises the question for students of why the worries of resentment were not foregrounded in the West in the way that they were by Chinese realists. This provides students with entry into examining the ways in which different cultures approach very similar topics and allows us to more deeply reflect not only on why certain things were emphasized in a particular tradition but why others were de-emphasized or seemingly ignored. (shrink)

One of the central pillars of Vygotsky’s contribution to social science is his concept of mediation: the process through which the social and the individual mutually shape each other. His rich, complex and challenging texts focus on a nuanced notion of mediation that was not necessarily visible to those active in the command-and-control climate of the Stalinist era. The article focuses on this notion of the lack of visibility in mediation.

v. 1. The philosophy of the Kabbalah.--v. 2. The philosophy of Spinoza.

In his monumental Philosophy of the Kalam the late Harry Wolfson--truly the most accomplished historian of philosophy in our century--examined the early medieval system of Islamic philosophy. He studies its repercussions in Jewish thought in this companion book--an indispensable work for all students of Jewish and Islamic traditions. Wolfson believed that ideas are contagious, but that for beliefs to catch on from one tradition to another the recipients must be predisposed, susceptible. Thus he is concerned here not so much (...) with the influence of Islamic ideas as with Jewish elaboration, adaptation, qualification, and criticism of them. To this end he examines passages reflecting Kalam views by a wide variety of Jewish thinkers, including Isaac Israeli, Judah Halevi, Abraham ibn Ezra, and Maimonides. As always in Wolfson's work, two aspects are apparent: the special dimensions of Jewish thought as well as its relation to other traditions. And as always his prose is both graceful and precise. (shrink)

The authors of these papers vary in age, nationality and professional background. They share a belief that all too often older people are not treated justly or fairly, and also a belief that this is particularly true with regard to a proper respect for their dignity as people and a proper allocation of medical and social resources. Their papers, in various ways, give evidence as to what is happening and arguments, based on philosophical ethics, as to why it is wrong. (...) The authors also have a range of proposals, backed by argument and evidence, and drawing on factual material as well as philosophical argument, as to what could be done to improve the situation. This is a book for anyone, whether themselves elderly, looking after an older person, professionally involved in working with older people, or simply realising that one day they will be old, who wants to learn about what is wrong with the present situation and how it might be made better. (shrink)

In this paper, we argue that lack of access to the fruits of modern medicine and the science that informs it is an important and neglected topic within bioethics and medical ethics. This is especially clear to those working in what are now termed 'resource-poor settings'- to those working, in plain language, among populations living in dire poverty. We draw on our experience with infectious diseases in some of the poorest communities in the world to interrogate the central imperatives of (...) bioethics and medical ethics. AIDS, tuberculosis, and malaria are the three leading infectious killers of adults in the world today. Because each disease is treatable with already available therapies, the lack of access to medical care is widely perceived in heavily disease-burdened areas as constituting an ethical and moral dilemma. In settings in which research on these diseases are conducted but there is little in the way of therapy, there is much talk of first world diagnostics and third world therapeutics. Here we call for the 'resocialising' of ethics. To resocialise medical ethics will involve using the socialising disciplines to contextualise fully ethical dilemmas in settings of poverty and, a related gambit, the systematic participation of the destitute sick. Clinical research across steep gradients also needs to be linked with the interventions that are demanded by the poor and otherwise marginalised. We conclude that medical ethics must grapple more persistently with the growing problem posed by the yawning 'outcome gap' between rich and poor. (shrink)

In this paper, we argue that lack of access to the fruits of modern medicine and the science that informs it is an important and neglected topic within bioethics and medical ethics. This is especially clear to those working in what are now termed ‘resource‐poor settings’– to those working, in plain language, among populations living in dire poverty. We draw on our experience with infectious diseases in some of the poorest communities in the world to interrogate the central imperatives of (...) bioethics and medical ethics. AIDS, tuberculosis, and malaria are the three leading infectious killers of adults in the world today. Because each disease is treatable with already available therapies, the lack of access to medical care is widely perceived in heavily disease‐burdened areas as constituting an ethical and moral dilemma. In settings in which research on these diseases are conducted but there is little in the way of therapy, there is much talk of first world diagnostics and third world therapeutics.Here we call for the ‘resocialising’ of ethics. To resocialise medical ethics will involve using the socialising disciplines to contextualise fully ethical dilemmas in settings of poverty and, a related gambit, the systematic participation of the destitute sick. Clinical research across steep gradients also needs to be linked with the interventions that are demanded by the poor and otherwise marginalised. We conclude that medical ethics must grapple more persistently with the growing problem posed by the yawning ‘outcome gap’ between rich and poor. (shrink)

This fascinating study in the sociology of science explores the way scientists conduct, and draw conclusions from, their experiments. The book is organized around three case studies: replication of the TEA-laser, detecting gravitational rotation, and some experiments in the paranormal. "In his superb book, Collins shows why the quest for certainty is disappointed. He shows that standards of replication are, of course, social, and that there is consequently no outside standard, no Archimedean point beyond society from which we can lever (...) the intellects of our fellows. "- -Donald M. McCloskey, Journal of Economic Psychology "Collins is one of the genuine innovators of the sociology of scientific knowledge.... Changing Order is a rich and entertaining book. "- - Isis "The book gives a vivid sense of the contingent nature of research and is generally a good read. "- -Augustine Brannigan, Nature "This provocative book is a review of [Collins's] work, and an attempt to explain how scientists fit experimental results into pictures of the world.... A promising start for new explorations of our image of science, too often presented as infallibly authoritative. "- -Jon Turney, New Scientist. (shrink)

Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.

ISBN-13: 978-0-226-11360-9 (cloth : alk. paper) ISBN-10: 0-226-11360-4 ... HM651.C64 2007 158.1—dc22 2007022671 The paper used in this publication meets the minimum requirements of the American National Standard for Information ...

One of the most influential of contemporary philosophers, Harry Frankfurt has made major contributions to the philosophy of action, moral psychology, and the study of Descartes. This collection of essays complements an earlier collection published by Cambridge, The Importance of What We Care About. Some of the essays develop lines of thought found in the earlier volume. They deal in general with foundational metaphysical and epistemological issues concerning Descartes, moral philosophy, and philosophical anthropology. Some bear upon topics in political (...) philosophy and religion. (shrink)

One of the most salient features of our culture is that there is so much bullshit. Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern. We have no clear understanding of what bullshit is, why there is so much of it, or what functions (...) it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, as Harry Frankfurt writes, "we have no theory." Frankfurt, one of the world's most influential moral philosophers, attempts to build such a theory here. With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all. Rather, bullshitters seek to convey a certain impression of themselves without being concerned about whether anything at all is true. They quietly change the rules governing their end of the conversation so that claims about truth and falsity are irrelevant. Frankfurt concludes that although bullshit can take many innocent forms, excessive indulgence in it can eventually undermine the practitioner's capacity to tell the truth in a way that lying does not. Liars at least acknowledge that it matters what is true. By virtue of this, Frankfurt writes, bullshit is a greater enemy of the truth than lies are. (shrink)

My critics in this symposium illustrate one principle and three fallacies of disability studies. The principle, which we all share, is that all persons are equal and none are less equal than others. No disability, however slight, nor however severe, implies lesser moral, political or ethical status, worth or value. This is a version of the principle of equality. The three fallacies exhibited by some or all of my critics are the following: Choosing to repair damage or dysfunction or to (...) enhance function, implies either that the previous state is intolerable or that the person in that state is of lesser value or indicates that the individual in that state has a life that is not worthwhile or not thoroughly worth living. None of these implications hold. Exercising choice in reproduction with the aim of producing children who will be either less damaged or diseased, or more healthy, or who will have enhanced capacities, violates the principle or equality. It does not. Disability or impairment must be defined relative either to normalcy, “normal species functioning”, or “species typical functioning”. It is not necessarily so defined. (shrink)

This paper discusses the role of consent in decision making generally and its role in end of life decisions in particular. It outlines a conception of autonomy which explains and justifies the role of consent in decision making and criticises some misapplications of the idea of consent, particular the role of fictitious or “proxy” consents.Where the inevitable outcome of a decision must be that a human individual will die and where that individual is a person who can consent, then that (...) decision is ethical if and only if the individual consents. In very rare and extreme cases such a decision will be ethical in the absence of consent where it would be massively cruel not to end life in order to prevent suffering which is in no other way preventable.Where, however, the human individual is not a person, as is the case with abortion, the death of infants like Mary , or in the very rare and extreme cases of those who have ceased to be persons like Tony Bland, such decisions are governed by the ethics of ending the lives of non-persons. (shrink)

Cadaver organs should be automatically availableThe shortage of donor organs and tissue for transplantation constitutes an acute emergency which demands radical rethinking of our policies and radical measures. While estimates vary and are difficult to arrive at there is no doubt that the donor organ shortage costs literally hundreds of thousands of lives every year. “In the world as a whole there are an estimated 700 000 patients on dialysis . . .. In India alone 100 000 new patients present (...) with kidney failure each year” . Almost “three million Americans suffer from congestive heart failure . . . deaths related to this condition are estimated at 250 000 each year . . . 27 000 patients die annually from liver disease . . .. In Western Europe as a whole 40 000 patients await a kidney but only . . . 10 000 kidneys”1 become available. Nobody knows how many people fail to make it onto the waiting lists and fail to register in the statistics. “As of 24th November 2002 in the United Kingdom 667 people have donated organs, 2055 people have received transplants, and 5615 people are still awaiting transplants.”2Conscious of the terrible and unnecessary tragedy that figures like these represent I have been advocating for more than 20 years now some radical measures to stem this appalling waste of human life. The measure which is the subject of Hamer and Rivlin’s paper 3 concerns the automatic availability of all cadaver organs—a measure, which I first advocated publicly in 1983.4THE AUTOMATIC AVAILABILITY OF DONOR ORGANSWe need to begin by being clear about just what it is I propose and why. At the moment in the United Kingdom we …. (shrink)

This is a review essay of Lagasnerie, Judge and Punish and Fassin, The Will to Punish. It explores the way that these two books challenge conventional thinking about the relationship between crime and punishment.

Wolfson's systematic presentation of the philosophy of Spinoza has long been a classic. It is with pride that we make it available again in a one-volume edition.

The Routledge Classic Edition of Daniels’ influential 2001 text _Vygotsky and Pedagogy_ explores the growing interest in Vygotsky and the pedagogic implications of the body of work that is developing under the influence of his theories. With a new preface from Harry Daniels this book explores the growing interest in Vygotsky and the pedagogic implications of the body of work that is developing under the influence of his theories. It provides an overview of the ways in which the original (...) writing has been extended and identifies areas for future development. The author considers how these developments are creating new and important possibilities for the practices of teaching and learning in school and beyond, and illustrates how Vygotskian theory can be applied in the classroom. The book is intended for students and academics in education and the social sciences and will be of interest to all those who wish to develop an analysis of pedagogic practice within and beyond the field of education. (shrink)

A collection of anecdotes that articulate the inspirations behind the development of the Frank/Suzuki Performance Aesthetics, an actor training system.

Harry G. Frankfurt begins his inquiry by asking, “What is it about human beings that makes it possible for us to take ourselves seriously?” Based on The Tanner Lectures in Moral Philosophy, Taking Ourselves Seriously and Getting It Right delves into this provocative and original question. The author maintains that taking ourselves seriously presupposes an inward-directed, reflexive oversight that enables us to focus our attention directly upon ourselves, and “[it] means that we are not prepared to accept ourselves just (...) as we come. We want our thoughts, our feelings, our choices, and our behavior to make sense. We are not satisfied to think that our ideas are formed haphazardly, or that our actions are driven by transient and opaque impulses or by mindless decisions. We need to direct ourselves—or at any rate to believe that we are directing ourselves—in thoughtful conformity to stable and appropriate norms. We want to get things right.” The essays delineate two features that have a critical role to play in this: our rationality, and our ability to love. Frankfurt incisively explores the roles of reason and of love in our active lives, and considers the relation between these two motivating forces of our actions. The argument is that the authority of practical reason is less fundamental than the authority of love. Love, as the author defines it, is a volitional matter, that is, it consists in what we are actually committed to caring about. Frankfurt adds that “The object of love can be almost anything—a life, a quality of experience, a person, a group, a moral ideal, a nonmoral ideal, a tradition, whatever.” However, these objects and ideals are difficult to comprehend and often in conflict with each other. Moral principles play an important supporting role in this process as they help us develop and elucidate a vision that inspires our love. The first section of the book consists of the two lectures, which are entitled “Taking Ourselves Seriously” and “Getting It Right.” The second section consists of comments in response by Christine M. Korsgaard, Michael E. Bratman, and Meir Dan-Cohen. The book includes a preface by Debra Satz. (shrink)