In this study, we discuss the role of senior nurses who sit on clinical commissioning groups that now plan and procure most health services in England. These nurses are expected to bring a nursing view to all aspects of clinical commissioning group business. The role is a senior level appointment and requires experience of strategic commissioning. However, little is known about how nurses function in these roles. Following Barrientos' methodology, published policy and literature were analysed to investigate these roles and (...) National Health Service England's claim that nursing can influence and advance a nursing perspective in clinical commissioning groups. Drawing on work by Berg, Barry and Chandler on ‘new public management’, we discuss how nurses on clinical commissioning groups work at the alignment of the interests of biomedicine and managerialism. We propose that the way this nursing role is being implemented might paradoxically offer further evidence of the devaluing of nursing rather than the emergence of a strong professional nursing voice at the level of strategic commissioning. (shrink)

I examine the new analysis of gay community and liberation offered by Dennis Altman in The Homosexualization of America. Three distinctive theoretical constructs are analyzed and criticized: (1) a new view of psychosocial development; (2) a new concept of gay identity; and (3) A set of causal hypotheses designed to explain the new direction of the gay subculture.

This paper provides an analysis of data collected on the continued prevalence of outdated, marginalizing terms in contemporary cataloguing practices, stemming from the Library of Congress Subject Heading term “Indians” and all its related terms. Using Manitoba Archival Information Network’s (MAIN) list of current LCSH and recommended alternatives as a foundation, we built a dataset from titles published in the last five years. We show a wide distribution of LCSH used to catalogue fiction and non-fiction, with outdated but recognized terms (...) like “Indians of North America-History” appearing the most frequently and ambiguous and offensive terms like “Indian gays” appearing throughout the dataset. We discuss two primary problems with the continued use of current LCSH terms: their ambiguity limits the effectiveness of an institution’s catalog, and they do not reflect the way Indigenous Peoples, Nations, and communities in North America prefer to represent themselves as individuals and collectives. These findings support those of parallel scholarship on knowl­edge organization practices for works on Indigenous topics and provide a foundation for further work. (shrink)

We investigate the effect of Lesbian, Gay, Bisexual, and Transgender -supportive corporate policies on credit ratings. To the extent that LGBT-friendly policies are beneficial to the firm and therefore improve its expected cash flows, credit rating agencies should assign more favorable credit ratings to the firm. To alleviate endogeneity concerns, we exploit the variations in the LGBT populations across the states in the U.S. as our instrument. Our instrumental-variable analysis reveals that firms that adopt LGBT-supportive corporate policies enjoy better credit (...) ratings, supporting the stakeholder and good management hypothesis. Further analysis using propensity score matching also yields consistent results. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 13 Stephanie Yingyi Wang When Tongzhi Marry: Experiments of Cooperative Marriage between Lalas and Gay Men in Urban China Ang Lee’s film The Wedding Banquet could be classic introductory material for tongzhi studies and, particularly, for research on cooperative marriage.1 In the film, Wai-Tung, a Taiwanese landlord who lives happily with his American boyfriend Simon in New York, (...) is troubled by his parents’ constant efforts to try and find him a bride. His partner Simon suggests he could arrange a marriage of convenience with WaiTung ’s tenant Wei Wei who is from mainland China and is also in need of a green card to stay in the United States. However, their plan backfires when Wai-Tung’s enthusiastic parents arrive in the United States and plan a big wedding banquet. As the film critic and scholar Chris 1. Tongzhi, literally “same purpose,” is the Chinese term for “comrade.” Since the 1990s, it has been appropriated to replace the more formal tóngxìnglìan (same-sex love) to refer to gay men and lalas (same-sex desiring women) in the Chinese-speaking world. The translation of xinghun as “cooperative marriage” is debatable, as xinghun literally means “pro-forma marriage.” In other works, “contract marriage,” “fake marriage,” or “pro-forma marriage” are used to refer to gay-lala marriage. Informed by Lucetta Kam’s work, I use “cooperative marriage ” to highlight that such marriage is not merely functional without sustenance, but is contingent on the cooperation and negotiation between multiple parties in the relationship, as my findings suggest. See Lucetta Yip Lo Kam, Shanghai Lalas: Female Tongzhi Communities and Politics in Urban China (Hong Kong: Hong Kong University Press, 2013), 85. winner of the 2018 Feminist Studies Graduate Student award 14 Stephanie Yingyi Wang Berry points out, analysis of the film rests not on any individual, but on the Confucian family as “it negotiates the interface with globally hegemonic American culture,” suggesting that there exists an understanding of gayness in the context of the family that is distinct in Chinese culture.2 Berry continues to argue that the moral ambivalence produced by the film is structured by different sets of values: the gay person is not merely concerned about individual identity fulfillment, but he also adjusts his actions to satisfy the family expectation; the parents, especially the father figure, is not merely a patriarch with strict moral provisions and standards, but someone who can allow for implicit negotiation to keep the surface harmony as long as he gets a grandson; the woman is not merely an independent agent freed from social constraints, but a bride who is also attached to emotional comfort and conjugal ideals. Just as The Wedding Banquet tactfully reveals one type of cooperative marriage with its mutual benefits and examines the multilayered complexity of each individual player in the marriage game, this research takes as its subject cooperative marriage between gay men and lalas as an exciting departure to understand queer subjectivities and queer kinship intersected with gender, sexuality, class, and tongzhi politics in urban China.3 Though seemingly monolithic, marriage and family have become contested terrains for tongzhi to negotiate their gender performance, queer desires, and aspirations for better lives. The transnational makings of gayness and rights-based identity politics have contributed to the increasing awareness of a cosmopolitan gay identity and the desiring of alternative life choices of Chinese tongzhi, which lays the very foundation of their motivation to seek ways to cope with the heteronormative family model. Coming out and gay marriage are upheld as primary tropes of identity politics, facilitated by the self-identified tongzhi grassroots groups that emerged during the initiation of AIDS work in 1994 for gay men and at the 1995 Fourth World Conference on Women, which gathered hundreds of lesbians from around the world in Beijing.4 How2. Chris Berry, “Wedding Banquet: A Family (Melodrama) Affair,” in his Chinese Films in Focus: 25 New Takes (London: British Film Institute, 2003), 183. 3. Lala is a slang term in China for same-sex desiring women and includes lesbian, bisexual, and trans women. 4. Katie King, “‘There Are No... (shrink)

Totalitarianism is perhaps unanimously regarded as one of the greatest political evils of the last century and has been the grounds for much of Anglo-American political theory since. Confucianism, meanwhile, has been gaining credibility in the past decades among sympathizers of democratic theory in spite of criticisms of it being anti-democratic or authoritarian. I consider how certain key concepts in the classical Confucian texts of the Mencius and the Xunzi might or might not be appropriated for ‘legitimising’ totalitarian regimes. Under (...) an Arendtian approach to understanding totalitarianism, it is precisely an unproblematised relation to a normative History and Nature that underlies the potential compatibility or incompatibility. I argue against a longstanding prejudice that if any form of Confucianism would be totalitarian, it would have to be Xunzian. Against this, I hope to show that if any form of Confucianism would be totalitarian, it might well be a naturalistic Mencian Confucianism instead of a constructivist Xunzian one. (shrink)

Are counterfactuals with true antecedents and consequents automatically true? That is, is Conjunction Conditionalization: if (X & Y), then (X > Y) valid? Stalnaker and Lewis think so, but many others disagree. We note here that the extant arguments for Conjunction Conditionalization are unpersuasive, before presenting a family of more compelling arguments. These arguments rely on some standard theorems of the logic of counterfactuals as well as a plausible and popular semantic claim about certain semifactuals. Denying Conjunction Conditionalization, then, requires (...) rejecting other aspects of the standard logic of counterfactuals, or else our intuitive picture of semifactuals. (shrink)

False consciousness requires a general explanation for why, and how, oppressed individuals believe propositions against, as opposed to aligned with, their own well-being in virtue of their oppressed status. This involves four explanatory desiderata: belief acquisition, content prevalence, limitation, and systematicity. A social constructionist approach satisfies these by understanding the concept of false consciousness as regulating social research rather than as determining the exact mechanisms for all instances: the concept attunes us to a complex of mechanisms conducing oppressed individuals to (...) mistake social understandings of themselves as natural self-understandings—the limits lie where these overlap (sometimes), or are entirely absent. (shrink)

Shun Kwong-loi argues that the distinction between first- and third-person points of view does not play as explanatory a role in our moral psychology as has been supposed by contemporary philosophical discussions. He draws insightfully from the Confucian tradition to better elucidate our everyday experiences of moral emotions, arguing that it offers an alternative and more faithful perspective on our experiences of anger and compassion. However, unlike the distinction between first- and third-person points of view, Shun’s descriptions of anger and (...) compassion leave unarticulated what would be necessary to differentiate these responses from non-moral responses. Here, I make a friendly suggestion on how this explanatory gap might be filled, providing complementary grounding for Shun’s observations by way of K. C. Bhattacharyya’s phenomenological analysis of feeling. It fills the gap by means of a gradation in the possible depth of emotional responses found in the a priori structure of a feeling experience for any subject. The payoff of such a comparison between Shun’s explication of Confucian moral psychology and Bhattacharyya’s explication of rasa theory is not only a possible phenomenological grounding for the former but also a potential way to articulate a missing ethics in Bhattacharyya’s thought. (shrink)

Dorothy Edgington’s work has been at the centre of a range of ongoing debates in philosophical logic, philosophy of mind and language, metaphysics, and epistemology. This work has focused, although by no means exclusively, on the overlapping areas of conditionals, probability, and paradox. In what follows, I briefly sketch some themes from these three areas relevant to Dorothy’s work, highlighting how some of Dorothy’s work and some of the contributions of this volume fit in to these debates.

The debate over Hypothetical Syllogism is locked in stalemate. Although putative natural language counterexamples to Hypothetical Syllogism abound, many philosophers defend Hypothetical Syllogism, arguing that the alleged counterexamples involve an illicit shift in context. The proper lesson to draw from the putative counterexamples, they argue, is that natural language conditionals are context-sensitive conditionals which obey Hypothetical Syllogism. In order to make progress on the issue, I consider and improve upon Morreau’s proof of the invalidity of Hypothetical Syllogism. The improved proof (...) relies upon the semantic claim that conditionals with antecedents irrelevant to the obtaining of an already true consequent are themselves true. Moreover, this semantic insight allows us to provide compelling counterexamples to Hypothetical Syllogism that are resistant to the usual contextualist response. (shrink)

The future is kid stuff -- Sinthom-osexuality -- Compassion's compulsion -- No future.

Two compelling principles, the Reasonable Range Principle and the Preservation of Irrelevant Evidence Principle, are necessary conditions that any response to peer disagreements ought to abide by. The Reasonable Range Principle maintains that a resolution to a peer disagreement should not fall outside the range of views expressed by the peers in their dispute, whereas the Preservation of Irrelevant Evidence Principle maintains that a resolution strategy should be able to preserve unanimous judgments of evidential irrelevance among the peers. No standard (...) Bayesian resolution strategy satisfies the PIE Principle, however, and we give a loss aversion argument in support of PIE and against Bayes. The theory of imprecise probability allows one to satisfy both principles, and we introduce the notion of a set-based credal judgment to frame and address a range of subtle issues that arise in peer disagreements. (shrink)

Involvement is an important element of good research and a route to impact. In line with early organizational analysis, we advocate involvement with research stakeholders and investing in the necessary communication and rhetorical skills.

What is post-truth? -- Science denial as a road map for understanding post-truth -- The roots of cognitive bias -- The decline of traditional media -- The rise of social media and the problem of fake news -- Did post-modernism lead to post-truth? -- Fighting post-truth.

Many philosophers accept both of the following claims: (1) consciousness matters morally, and (2) species membership doesn’t matter morally. In other words, many reject speciesism but accept what we might call 'sentientism'. But do the reasons against speciesism yield analogous reasons against sentientism, just as the reasons against racism and sexism are thought to yield analogous reasons against speciesism? This paper argues that speciesism is disanalogous to sentientism (as well as racism and sexism). I make a case for the following (...) asymmetry: (a) some non-humans clearly have interests, but (b) no non-conscious entities clearly have interests. This asymmetry, I argue, renders sentientism resistant to the standard argument against speciesism. (shrink)

[1] The rise of modern paganism.--v. 2. The science of freedom.

Bartky draws on the experience of daily life to unmask the many disguises by which intimations of inferiority are visited upon women. She critiques both the male bias of current theory and the debilitating dominion held by notions of "proper femininity" over women and their bodies in patriarchal culture.

A thought-provoking comparative take on two seminal thinkers in Christian history In this book -- the first volume in the Kierkegaard as a Christian Thinker series -- Lee Barrett offers a novel comparative interpretation of early church father Augustine and nineteenth-century philosopher-theologian Soren Kierkegaard. Though these two intellectual giants have been paired by historians of Western culture, the exact nature of their similarities and differences has never before been probed in detail. Barrett demonstrates that on many essential theological levels Augustine (...) and Kierkegaard were more convergent than divergent. Most significantly, their parallels point to a distinctive understanding of the Christian life as a passion for self-giving love. Approaching Kierkegaard through the lens of Augustine, Barrett argues, enables the theme of desire for fulfillment in God to be seen as much more central to Kierkegaard's thought than previously imagined. (shrink)

At a time when the analytic/continental split dominates contemporary philosophy, this ambitious work offers a careful and clear-minded way to bridge that divide. Combining conceptual rigor and clarity of prose with historical erudition, A Thing of This World shows how one of the standard issues of analytic philosophy—realism and anti-realism—has also been at the heart of continental philosophy. Using a framework derived from prominent analytic thinkers, Lee Braver traces the roots of anti-realism to Kant's idea that the mind actively organizes (...) experience. He then shows in depth and in detail how this idea evolves through the works of Hegel, Nietzsche, Heidegger, Foucault, and Derrida. This narrative presents an illuminating account of the history of continental philosophy by explaining how these thinkers build on each other's attempts to develop new concepts of reality and truth in the wake of the rejection of realism. Braver demonstrates that the analytic and continental traditions have been discussing the same issues, albeit with different vocabularies, interests, and approaches. By developing a commensurate vocabulary, his book promotes a dialogue between the two branches of philosophy in which each can begin to learn from the other. (shrink)

This paper attempts to account for the peculiarly ‘otherworldly’ character of much contemporary management critique. It does so rather circuitously by focusing upon elements of the work of a moral philosopher, Alasdair MacIntyre. MacIntyre's comments about the ‘character’ of the ‘manager’ have commanded considerable support within critical organizational and management studies and have been regularly cited by critical intellectuals, keen to unmask an ethical and emotional vacuum at the heart of contemporary management practice. In what follows, I attempt to show (...) that the prestige and status accorded to MacIntyre's critique of the manager within organizational and management studies is directly proportional to its abstraction from the institutional realities of managing. In particular, I focus upon the ways in which MacIntyre attempts to hold the character of the manager accountable to a particular ideal of the person, one that derives many of its characteristics from Christian theology. (shrink)

Ludwig Wittgenstein and Martin Heidegger are two of the most important--and two of the most difficult--philosophers of the twentieth century, indelibly influencing the course of continental and analytic philosophy, respectively. In _ Groundless Grounds_, Lee Braver argues that the views of both thinkers emerge from a fundamental attempt to create a philosophy that has dispensed with everything transcendent so that we may be satisfied with the human. Examining the central topics of their thought in detail, Braver finds that Wittgenstein and (...) Heidegger construct a philosophy based on _original_ _finitude_--finitude without the contrast of the infinite. In Braver's elegant analysis, these two difficult bodies of work offer mutual illumination rather than compounded obscurity. Moreover, bringing the most influential thinkers in continental and analytic philosophy into dialogue with each other may enable broader conversations between these two divergent branches of philosophy. Braver's meticulously researched and strongly argued account shows that both Wittgenstein and Heidegger strive to construct a new conception of reason, free of the illusions of the past and appropriate to the kind of beings that we are. Readers interested in either philosopher, or concerned more generally with the history of twentieth-century philosophy as well as questions of the nature of reason, will find _Groundless Grounds _of interest. (shrink)

Is A & C sufficient for the truth of ‘if A were the case, C would be the case’? Jonathan Bennett thinks not, although the counterexample he gives is inconsistent with his own account of counterfactuals. In any case, I argue that anyone who accepts the case of Morgenbesser's coin, as Bennett does, should reject Bennett’s counterexample. Moreover, I show that the principle underlying his counterexample is unmotivated and indeed false. More generally, I argue that Morgenbesser’s coin commits us to (...) the sufficiency of A & C for the truth of the corresponding counterfactual. (shrink)

The Organization of Economic Co-operation and Development’s (OECD) global governance of education has been gradually increasing. Its field of interest is currently expanding from educational evaluation through the Program for International Student Assessment (PISA) to curriculum reform through the Education 2030 project. Here, it is interesting to note that the nature of the terms the OECD has been creating reveals a ‘humanistic turn’. This shows up well in the frequent occurrence of terms such as ‘well-being’, ‘attitudes and values’, ‘inclusiveness’, ‘responsibility’, (...) and ‘sustainability’ in the ongoing Education 2030 project. Perhaps this new humanistic discourse increases the likelihood of the smooth adoption of the OECD’s proposed curriculum redesign in more countries. If the OECD’s new discourse captures and transforms contemporary people’s ways of thought and practice about education, then this is related to the problem of colonialism in our era. It is also worth noting that language plays a vital role in colonization. In particular, the need for translation between different languages serves as a useful means for colonization. Conversely, it is also seen as having a potential decolonizing power. In this context, I would like to examine the new language the OECD has adopted, specifically regarding student experience and the nature of knowing. Next, I shall attempt to criticize the underlying educational assumptions in the OECD’s pronouncements. Following this, I shall explore how the OECD’s new discourse has been translated in South Korea, taking this as an example of wider experience in the East Asian context and possibly elsewhere. Finally, I shall conclude by considering the direction of curriculum decolonization in terms of translation. (shrink)

I present and discuss a counterexample to Kendall Walton's necessary condition for fictionality that arises from considering serial fictions. I argue that although Walton has not in fact provided a necessary condition for fictionality, a more complex version of Walton's condition is immune from the counterexample.

This research note analyzes the relationship between indicators of corporate social and financial performance within a comprehensive theoretical framework. The results, based on data for 67 large U.S. corporations for 1982-1992, reveal no significant negative social-financial performance relationships and strong positive correlations in both contemporaneous and lead-lag formulations.

I defend Braun's gappy proposition view from two objections.

Rae Langton and Caroline West famously argued that pornography operates like a language game, in that it introduces certain views about women into the common ground via presupposition accommodation. While this pragmatic model explains how pornography has the potential to change its viewers’ beliefs, it leaves open how pornography changes people’s desires. Our aim in this paper is to show how Langton and West’s discourse theoretic account of pornography can be refined to close this lacuna. Using tools from recent developments (...) in discourse theory, we propose that pornography issues implicit directives, and thereby introduces bouletic components into the discourse. (shrink)

University of Minnesota Pamphlets on American Writers ; No. 88.

The Buddhist view of the mind - how it works, how it goes wrong, how to put it right - is increasingly being recognised as profound and highly practical by scientists, counsellors and other professionals. In The Psychology of Awakening, this powerful vision of human nature, and its implications for personal and social life, are for the first time brought to a wider audience by some of those most influential in exploring its potential for the way we live today. These (...) include: David Brazier Jon Kabat Zinn Francisco Varela Joy Manne Geshe Thubten Jinpa Mark Epstein Gay Watson Maura Sills Guy Claxton Stephen Batchelor Deeply relevant, accessible and authoritative, The Psychology of Awakening will be of interest to all those who wish to understand the workings of their minds a little better and who are also seeking new ways of mastering the challenges - personal, professional and cultural with which modern life confronts us all. (shrink)

In _Democracy and Education_, John Dewey devotes a chapter to geography and history. McBride reveals that, until recently, he had not thought much about this chapter; geography and history were compulsory topics to be taught to children. In recent years, having read Katherine McKittrick’s _Demonic Grounds: Black Women and the Cartographies of Struggle_, McBride has been compelled to think more about geographies of dominance; the ways place, terrain, and geography are imbued with racialized and gendered and hierarchal values, which conspire (...) to create boundaries and exclusions. According to Dewey, learning about the geographies of place and histories of groups of people can enrich our connections to this place and its ecology, make the goals of our people more meaningful, and it can boost our inefficaciousness in our immediate surroundings. Failing this, the knowledge we gain from our elders becomes increasingly detached and meaningless. McBride suggests that Dewey suffered from a form of this estrangement (regarding the tacit racially-white Eurodescended coloniality of North America). McBride suggests that the vast majority of our society can conceive of no future world that is not dominated by Eurodescended peoples and thoroughly infused with their techno-industrial norms and values. If our accounts of the social milieu skirt past the dispossession of the first peoples or the enslavement of Afrodescended peoples or the debilitating effects of heteropatriarchy, then it would appear that we are not terribly critical about our past or our connection to place. It would suggest that we are resigned to (or comfortable within) the Eurodescended norms of this place, unable to see any viable alternatives. In the end, McBride suggests that we accept the Deweyan insight but supplement it with the critical study of geographies of domination and cartographies of struggle. (shrink)

Critical realism provides an alternative to positivism and interpretivism. It foregrounds ontology and an evaluative approach to knowledge, while promoting eclectic reasoning, transdisciplinarity, and ethical research across the quantitative/qualitative, macro/micro and other divides. Health researchers have usefully employed critical realism, though it has also been dismissed as strange, a source of self-deception and hubris. Furthermore, it has been accused of dehumanizing many people. Responding to these charges, this article makes the case for carefully employing critical realism within and beyond social (...) studies of health. It first outlines some basic critical realist tenets before summarizing two exemplars within the sociology of health, illness and medical work. The discussion section, observing the principle of hermeticism, engages with some criticisms before offering a prolegomenon to research on the COVID-19 pandemic response. In conclusion, a ‘radical’ proposal is ventured for possible transformative action so that society is less hierarchical, more equal and salutogenic. (shrink)

A festschrift for Dorothy Edgington, containing contributions from Cleo Condoravdi, Dorothy Edgington, Kit Fine, Alan Hájek, John Hawthorne, Sabine Iatridou, Nick Jones, Rosanna Keefe, Angelika Kratzer, David Over, Daniel Rothschild, Robert Stalnaker, Scott Sturgeon, and Timothy Williamson.

We argue that all human beings have a special type of dignity which is the basis for (1) the obligation all of us have not to kill them, (2) the obligation to take their well-being into account when we act, and (3) even the obligation to treat them as we would have them treat us, and indeed, that all human beings are equal in fundamental dignity. We give reasons to oppose the position that only some human beings, because of their (...) possession of certain characteristics in addition to their humanity (for example, an immediately exercisable capacity for self-consciousness, or for rational deliberation), have full moral worth. What distinguishes human beings from other animals, what makes human beings persons rather than things, is their rational nature, and human beings are rational creatures by virtue of possessing natural capacities for conceptual thought, deliberation, and free choice, that is, the natural capacity to shape their own lives. (shrink)

Originally published in 1936, this book presents the ancient Greek text of the paraphrases and quotations of Zeno's philosophical arguments, together with a facing-page English translation and editorial commentary. Detailed notes are incorporated throughout and a bibliography is also included. This book will be of value to anyone with an interest in Zeno and ancient philosophy.

We often view emptiness as a negative condition, a symptom of depression, despair, or grief—an assessment furthered by authors like Franz Kafka or the existentialists, Jean-Paul Sartre and Albert Camus. Offering an alternative view, _A Philosophy of Emptiness_ reclaims these hollow feelings as a positive and even empowering state, an antidote to the modern obsession with substance and foundation. Digging through early and non-Western philosophy, Gay Watson uncovers a rich history of emptiness. She travels from Buddhism, Taoism, and religious mysticism (...) to the contemporary world of philosophy, science, and art practice. Though most Western philosophies are concerned with substance and foundation, she finds that the twentieth century has seen a resurgence of emptiness and offers reasons why such an apparently unappealing concept has attracted modern musicians, artists, and scientists, as well as preeminent thinkers throughout the ages. Probing the idea of how a life without foundation might be lived—and why a person might choose this path—_A Philosophy of Emptiness_ links these concepts to contemporary ideas of meditation and the mind, presenting a rich and intriguing take on the concept of emptiness and the history of thought. (shrink)