Many individual sentient wild animals are vulnerable to anthropogenic climate change. In this article, I suggest that animal ethicists who take sentient animals’ moral status seriously are likely to agree that, other things being equal, we have moral responsibilities to assist wild animals made vulnerable to climate change. However, I also argue that these ethicists are likely to diverge in terms of the strategies they believe would actually fulfil such moral responsibilities, depending on whether their primary concern is rectificatory justice (...) or duties of beneficence. To support this argument, I consider three plausible strategies for helping wild animals vulnerable to climate change: rescue and rehabilitation, habitat restoration, and assisted migration. I argue that different theoretical approaches to animal ethics are likely to diverge on aspects of all these strategies. These differences mean that the process of creating wide agreement among animal ethicists on climate adaptation strategies to assist vulnerable wild animals faces significant hurdles. (shrink)

In his paper The Opposite of Human Enhancement: Nanotechnology and the Blind Chicken problem (Nanoethics 2:305–316, 2008) Paul Thompson argues that the possibility of disenhancing animals in order to improve animal welfare poses a philosophical conundrum. Although many people intuitively think such disenhancement would be morally impermissible, it’s difficult to find good arguments to support such intuitions. In this brief response to Thompson, I accept that there’s a conundrum here. But I argue that if we seriously consider whether creating beings (...) can harm or benefit them, and introduce the non-identity problem to discussions of animal disehancement, the conundrum is even deeper than Thompson suggests. (shrink)

Gender scholars argued that gendered organizations theory needs updating as organizational logic has shifted amid neoliberal workplace transformations. This qualitative case study of a high-tech firm reveals how features of the traditional work logic remain resilient. I analyze the gendered implications of a high-tech startup restructuring and going public, finding the flexible organization to bureaucratize, implementing specialized jobs and a hierarchy with standardized career ladders. Going public creates conflicting gendered logics that place women at a structural disadvantage, relegating them to (...) low-status, narrow jobs while simultaneously demanding masculine ideal worker norms of visibility and self-promotion. Despite networking, women experience job insecurity and a glass ceiling, while men are assumed ideal workers and advance. By tracing one high-tech firm’s restructuring from a startup to public company, I demonstrate how the collision of new and traditional workplace logics perpetuates gender inequalities. (shrink)

Women philosophers have not received their due in the discipline's reference works. Kersey's international biographical dictionary of women philosophers from ancient times up until the present redresses that situation.... This very capably fills a very evident gap in the philosophy reference corpus. Wilson Library Bulletin This work developed from Kersey's discovery that there existed no biographical dictionaries of women philosophers, and few references to women in textbooks on the history of philosophy. Intended to fill that void, this source book covers (...) more than 170 women born before 1920 who wrote about or pondered questions of Western intellectual life. Using broad criteria, Kersey has included any woman who conducted serious work in the traditional fields of philosophy, including metaphysics, ethics, aesthetics, or logic. Although acknowledging that the field has been dominated by men, the author excluded feminist scholars on the grounds that they have been given serious attention elsewhere, and also omitted women theologians or devotional writers. The volume includes extensive bibliographies of both primary and secondary works about each philosopher. An in-depth introduction establishes the context for the reference, and an appendix provides charts showing women philosophers by century, nationality, and discipline. An index of names completes the source book. This reference will be an important addition to university and public libraries, and a valuable reference for courses in philosophy and women's studies. (shrink)

The aim of this study was to explore experiences of participation in treatment planning decisions from the perspective of patients recently treated for colorectal cancer. Ten patients were purposively selected and interviewed. Constant comparative analysis, the core concept of grounded theory, was used. The dimensions were developed and organized into the main theme of ‘compliant participation in serious decisions’, which was composed of the two variations: complying with participation; and complying without participation. Complying with participation was characterized by feelings of (...) self-confidence and self-competence and by open dialogue between the participants, significant others and the physician. Complying without participation was characterized by participants’ feelings of uncertainty and distress, and of being rushed into submitting to decisions without having time to reflect on the information provided or the opportunity to influence the treatment and care process. To participate builds on open and affirming dialogue, information and knowledge about the illness. Patient participation in treatment and care decision making is interpreted as a health promoting way of coping with illness. (shrink)

Companion Animal Ethics explores the important ethical questions and problems that arise as a result of humans keeping animals as companions. The first comprehensive book dedicated to ethical and welfare concerns surrounding companion animals Scholarly but still written in an accessible and engaging style Considers the idea of animal companionship and why it should matter ethically Explores problems associated with animals sharing human lifestyles and homes, such as obesity, behavior issues, selective breeding, over-treatment, abandonment, euthanasia and environmental impacts Offers insights (...) into practical ways of improving ethical standards relating to animal companions. (shrink)

Neste artigo, pretendo examinar a tese cartesiana da livre criação das verdades eternas a partir da conjugação dos atributos divinos que, segundo Descartes, são conhecidos por nós e sua tese de que, entre as verdades eternas livremente criadas por Deus, estão incluídos os princípios lógicos. A partir desse exame, concluo que, até onde o intelecto finito do homem pode conceber, a tese cartesiana da livre criação das verdades eternas envolve ao menos as seguintes teses: a) Deus, por ser infinito e (...) puro pensamento em ato, estabelece necessariamente em si todas as essências e verdades, incluindo essências e verdades que para o intelecto finito parecem impossíveis, já que lhe aparecem como contraditórias; b) ao estabelecer as essências e verdades, Deus instancia algumas (e assim as cria) como conteúdos de ideias inatas nas mentes finitas, que são criadas com estrutura lógica; c) ao estabelecer as essências e verdades, Deus instancia no mundo atual ao menos algumas das essências e verdades não contraditórias instanciadas nas mentes finitas; e d) embora a mente humana finita não as possa conceber clara e distintamente, é certo que Deus instancia no mundo atual ao menos algumas das essências e verdades que aparecem como contraditórias, isto é, instancia no mundo atual ao menos algumas das essências e verdades que para a mente finita aparecem como impossíveis por serem por ela inconcebíveis, o que é confirmado por ao menos dois casos mencionados por Descartes. In this article I intend to examine the Cartesian view on the free creation of the eternal truths considering the conjunction of the divine attributes, which according to the Cartesian thesis, are known to us and his thesis that logical principles are among the eternal truths freely created by God. From this examination I conclude that, as far as the finite intellect of man can conceive, the Cartesian view of the free creation of the eternal truths involves at least the following theses: a) being pure and infinite thinking in action, God necessarily sets in himself all the form of essence and truth, including all essence and truth that for, the finite intellect, seem impossible since they may appear to him as contradictory; b) while establishing all essence and truth, God instantiates some of them (and thus creates some of them) as contents of innate ideas in finite minds, which are created with a logical structure; c) while establishing all essence and truth God instantiates in the actual world at least some of the non-contradictory essences which are instantiated in the finite mind; and d) although the finite human mind cannot conceive it clearly and distinctly, it is certain that God instantiates in the actual world at least some of essence and truth that seem to be contradictory for the human mind, that is, God instantiates at least some of the essences and truths which appear to the finite mind as impossible since inconceivable, which is confirmed by at least two cases mentioned by Descartes. (shrink)

In European philosophies of history, the linear paradigm that has prevailed for centuries as a derivative of Christian salvation history (Heilsgeschichte), ultimately lost its monopoly with the arrival of the “post-age.” The result of this has been that ideas that have survived on the margins, even the cyclical interpretation of time attached to religious traditions, now seem capable of outliving the short-lived belief in continuous progress. According to the cyclical view of history, those who came last will leave first, with (...) those who came first leaving as the last adherents of the driving force of Western rationalization. Thus, within a century, beginning with World War 2, a major turning point has been crossed: Socialism was the first to disappear, and it looks like Secular Liberalism will be the next; then Protestantism, followed by Islam, and so forth. As seductive as these images may appear, they only mirror an auto-destructive thread at the very center of Europe’s troubled Geist. But can anything be done to save the most important European values, and specifically, the ethical drive to say “no” to power, which is perhaps the most important legacy of monotheism? Either as a self-limitation from within powerful institutions or as a mode of resistance on the margins of powerful developments—there is a strong adherence to the good (often named God) that helps people and communities survive their diasporic state. I will present this kernel of ethical monotheism by two relatively unknown twentieth-century examples of “diasporic knowledge”: Rebecca West’s Black Lamb and Grey Falcon (1941), in which she recorded her observations of the devastating effects of empires on Yugoslavia, and two poems by Rosario Castellanos, who decades before the debate on postcolonialism voiced the concerns of displaced indigenous cultures in her Mexican homeland. I suggest that, paradoxically, attention to diasporic voices is one way of realizing the spirit of European self-limitation that is so much needed today to prevent further damage to our societies and environment wrought by the excessive drive for progress fostered by an unethical monorationalism. (shrink)

It’s widely agreed that animal pain matters morally – that we shouldn’t, for instance, starve our animal companions, and that we should provide medical care to sick or injured agricultural animals, and not only because it benefits us to do so. But do we have the same moral responsibilities towards wild animals? Should we feed them if they are starving, and intervene to prevent them from undergoing other forms of suffering, for instance from predation? Using an example that includes both (...) wild and domesticated animals, I outline two contrasting ways of thinking about our moral responsibilities with respect to assisting animals that are apparently in need. One approach is based entirely around animals’ capacities; the other takes context and historical relations into account as well. While not attempting to adjudicate between these views, I’ll point out the advantages and difficulties of both. (shrink)

Book reviewed in this article: Philosophy in Medicine: Conceptual and Ethical Problems in Medicine and Psychiatry. By Charles M. Culver and Bernard Gert. Psychiatric Ethics. Edited by Sidney Block and Paul Chodoff. Man, Mind, and Morality: The Ethics of Behavior Control. By Ruth Macklin.

Book reviewed in this article: Philosophy in Medicine: Conceptual and Ethical Problems in Medicine and Psychiatry. By Charles M. Culver and Bernard Gert. Psychiatric Ethics. Edited by Sidney Block and Paul Chodoff. Man, Mind, and Morality: The Ethics of Behavior Control. By Ruth Macklin.

Présentation:L’année 2015 marque le dixième anniversaire de la mort de Raymond Klibansky, philosophe et historien des idées canadien. La revueDialoguelui rend hommage en publiant le texte qui suit de Mme Ethel Groffier, veuve de Raymond Klibansky et chercheure émérite au Centre de recherche Paul-André Crépeau en droit privé et comparé de l’Université McGill. Dans cette intervention, Mme Groffier rappelle l’importance de l’engagement dans la vie et l’œuvre de ce remarquable philosophe.Né en France au mois d’octobre 1905 dans une famille (...) allemande, éduqué en Allemagne à partir de la Première guerre, exilé en Angleterre en 1933, Raymond Klibansky s’installa à Montréal dès 1946, à l’invitation de l’Université McGill. Sa carrière académique au Canada et à l’étranger fut admirable et reconnue par de nombreux hommages. Il laisse derrière lui une œuvre imposante, tant en philosophie qu’en histoire des idées modernes; parmi ces idées, il s’attacha particulièrement à la tolérance et à la liberté, qui inspirèrent toute sa vie.Luc LangloisPresentation:The year 2015 marked the 10thanniversary of Raymond Klibansky’s death. As a tribute to this prominent Canadian philosopher and historian of ideas,Dialogueis proud to publish the following intervention by Ethel Groffier, Raymond Klibansky’s widow and Emeritus scholar at McGill University’s Paul-André Crépeau Centre for Private and Comparative Law. Groffier reminds us of the importance of engagement—understood in the strong, philosophical sense—in this philosopher’s life and works.Born in France in October 1905 to a German family, raised in Germany from World War I to 1933, and then forced to move to the United Kingdom, Klibansky settled in Montreal in 1946 following an invitation from McGill University. His academic career in Canada and abroad is admirable and has been acclaimed on numerous occasions. He left behind an impressive body of work in philosophy and in the history of modern ideas; among these ideas, freedom and tolerance inspired his entire life.Luc Langlois. (shrink)

There is increased recognition of a common suite of global challenges that hamper food system sustainability at the community scale. Food price volatility, shortages of basic commodities, increased global rates of obesity and non-communicable food-related diseases, and land grabbing are among the impediments to socially just, economically robust, ecologically regenerative and politically inclusive food systems. While international political initiatives taken in response to these challenges and the groundswell of local alternatives emerging in response to challenges are well documented, more attention (...) is needed to the analysis of similarities between community approaches to global pressures. While we are not suggesting the application of a template set of good practices, the research reported in this paper point to the benefits of both sharing good practices and enabling communities to adopt good practices that are suited to their place-based capacities. The work also suggests that sharing community-derived good practices can support and reinforce global networks of sustainable community food systems, foster knowledge co-creation and ultimately cement collective action to global pressures. In turn these networks could enhance the sustainability and resilience of community food systems and facilitate wide scale food system transformation. (shrink)

Despite the discredit into which the once famous theory of Niebuhr has long sincefallen, it is beginning to appear, both to historians and to students of literature, that Epic poetry was in full process of evolution at Rome before Livius Andronicus was inspired to translate the Odyssey. There is, indeed, ample evidence to warrant such a belief; our authorities may most conveniently be considered in two main divisions. The first calls for no more than the barest mention, for it is (...) concerned with those Naeniae and Cantus Conuiuiales the existence of which is not seriously challenged by even the most conservative criticism. They are well attested, and the evidence for their extreme antiquity is familiar to every reader of Cicero. In passing we may mention also Saturnian epitaphs like those of the Scipios, and the Tituli Triumphales set up in the Capitol. Typical lines are: Fundit, fugat, prosternit maximas legiones, from the inscription of M'Acilius Glabrio, and Summas opes qui regum regias refregit. (shrink)

Ofrecemos una lectura de Un hogar sólido de Elena Garro en relación con los postulados de la tragedia griega, en particular las nociones de destino, culpa y conocimiento, para resaltar la posición femenina que presenta la autora a través de la cual cuestiona las convenciones de su época. Primero presentamos la idiosincrasia de los personajes para resaltar la materia trágica que aporta la protagonista de la pieza y fundamentar su carácter de heroína. En la circunstancia existencial de las mujeres se (...) plantea la oposición del destino y la libertad, aunque la búsqueda de la autonomía será el camino de la afirmación de la identidad. La autora confronta a la protagonista con la determinación del destino, expone su decisión y verifica su caída; en las diferencias propuestas entre la tragedia griega y la tragedia mexicana, se critican las estructuras socioculturales y los estereotipos de género. Elena Garro confirma el papel político del teatro y la misión del héroe en la comunidad. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Anyone interested in the influence of Presocratic thought may be tempted to begin with Plato and Aristotle. There is, however, sufficient evidence of Presocratic influence among the sophists to make it clear that this temptation should be resisted. Some traces of this earlier influence may be found in Plato and Aristotle themselves, and this fact should serve as a reminder that their own involvement with Presocratic philosophy did not take place in a vacuum but will have been conditioned or mediated (...) by previous developments. This article deals with classical thinkers who interpreted, wrote about, and preserved the Presocratics, pointing out that just as one must read the Presocratics through the filters of Plato and Aristotle and their successors and commentators, Plato and Aristotle were influenced by the already burgeoning tradition of historiography that developed in the late fifth and fourth centuries. (shrink)

I explore how some aspects of Foucoult’s work on power can be applied to human/animal power relations. First, I argue that because animals behave as “beings that react” and can respond in different ways to human actions, in principle at least, Foucoult’s work can offer insights into human/animal power relations. However, many of these relations fall into the category of “domination,” in which animals are unable to respond. Second, I examine different kinds of human power practices, in particular, ways in (...) which humans construct animal constitutions and animal subjectivities. Finally, I use a case study of a pet cat to show how such power practices may come together in a single instance. (shrink)

Resumen: De las muchas posibilidades de lectura de Antígona de Sófocles destacamos la naturaleza del conflicto trágico, que tiene sus raíces en valores anteriores al orden social establecido y que puede considerarse material útil para una refundación del estatuto político en la posmodernidad. A partir del comentario de texto señalamos que Antígona no atenta contra el orden social, sino que espera consolidarlo en un fundamento imperturbable; que encarna la crítica de la racionalidad instrumental, inaugurada por la sofística y reavivada sucesivamente (...) en la modernidad; que afirma existencialmente una ética del amor fraterno como humanización del orden del universo. Proponemos ampliar la noción de hermano consanguíneo y extenderla a la idea de hermano como “el otro” en el marco de las sociedades posmodernas, espacios de intención multicultural, para tener un principio de rescate ético. En esta re-lectura se actualizan las nociones arcaicas de religiosidad, honra fúnebre y piedad familiar.: Of the many possible readings of Sophocles' Antigone, we highlight the nature of the tragic conflict, which has its roots in previous values to the established social order, and which can be considered useful material for re-founding the political status in postmodernity. From the text commentary, we note that Antigone does not attack the social order, but she hopes to consolidate it on an imperturbable basis that embodies the critique of instrumental rationality, inaugurated by sophistry and revived successively in modernity. This affirms existentially the ethics of fraternal love as a humanization of the order of the universe. We propose to extend the notion of consanguineous brother and extend it to the idea of brother as “the other” in the framework of postmodern societies, spaces of multicultural intention, to have a principle of ethical rescue. In this re-reading, the archaic notions of religiosity, funeral honor, and family piety are updated. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)