This article examines women who have been antinuclear activists at the Three Mile Island nuclear power plant for two decades. Qualitative interviews focus on their perceived transformations over time that are based on gender and everyday experiences. They perceive gender as both a barrier and a facilitator to activism, even after 20 years. Women describe their technological education as one strategy to overcome the barrier of gender. On the other hand, they consider the gendered role of motherhood as a primary (...) catalyst for action. In addition, they discuss individual everyday experiences focused on the health concerns for family members that influenced their political activity. Over time, women linked personal transformations with increased political understanding and involvement. (shrink)

God vs. the Gavel challenges the pervasive assumption that all religious conduct deserves constitutional protection. While religious conduct provides many benefits to society, it is not always benign. The thesis of the book is that anyone who harms another person should be governed by the laws that govern everyone else - and truth be told, religion is capable of great harm. This may not sound like a radical proposition, but it has been under assault since the 1960s. The majority of (...) academics and many religious organizations would construct a fortress around religious conduct that would make it extremely difficult to prosecute child abuse by clergy, medical neglect of children by faith-healers, and other socially unacceptable behaviors. This book intends to change the course of the public debate over religion by bringing to the public's attention the tactics of religious entities to avoid the law and therefore harm others. (shrink)

Zwischen 1738 und 1745 erschien in Amsterdam eine von Johann Christoph von Sprögel und Adolph Friedrich Marci übersetzte achtzehnbändige Ausgabe der Lehrbücher der Mathematik und Philosophic von Christian Wolff. 1764 gab Johannes Petsch, einer der bedeutendsten Leibniz-Wolffianer in den Niederlanden, eine holländische Übersetzung der Essais de Théodicée von Leibniz heraus. Wie groß jedoch der Einfluß der beiden deutschen Denker auf die niederländische Philosophie gewesen ist, war bislang unklar. Der Aufsatz versucht zu zeigen, daß der Leibniz-Wolffianismus neben dem Neukantianismus eine (...) wichtige Rolle im philosophischen Denken der Niederländer in der Zeit der Aufklärung spielte. (shrink)

This book is an examination of the metaphysical systems of Margaret Cavendish and Anne Conway, who share many superficial similarities. By providing a detailed analysis of their views on substance, monism, self-motion, individuation, and identity over time, as well as causation, perception, and freedom, it demonstrates the interesting ways in which their accounts differ. Seeing their systems in tandem highlights the originality of each philosopher. In addition to providing the details of their metaphysical views, the book also shows how they (...) put these views to use: for Cavendish in grounding her natural philosophy and for Conway in developing her theodicy. The account of Cavendish is more naturalistic than current interpretations. It argues that God plays no substantive role in Cavendish’s philosophy. The book provides an account of Cavendish’s matter and her biological holism. It shows how sensitive and rational matter are expressed differently in different natural kinds. It provides the first account of Cavendish’s views on individuation and identity over time and a detailed account of her views on causation, arguing that nature is the only principal cause. The book also provides an account of Conway’s spiritual substance, arguing that it is a unique type of substance. It discusses Conway’s two types of motions and causation. In addition, a detailed account of her view of motion as a mode of body, and how it is transferred, is provided. Finally, the book concludes that Conway’s metaphysics and morality are inseparable and that she holds a type of perfectionism. (shrink)

In the year since He Jiankui announced the birth of twin girls whose genes were edited as embryos, reactions and revelations have continued, including the recent announcement that He and two colleagues have been sentenced to jail time and hefty fines. But what of Nana and Lulu, now infants, whose lives and futures are often missing in discussions of He's ethical violations? Their status remains a mystery. Other than learning that they were born prematurely by emergency C-section, we know nothing (...) about their well-being. We know even less about a third gene-edited child said to have been born last summer.Meanwhile, the controversy over He's reckless actions—and the debate about reproductive... (shrink)

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

This chapter discusses methodology in feminist history of philosophy and shows that women philosophers made interesting and original contributions to the debates concerning the cosmological argument. I set forth and examine the arguments of Mary Astell, Damaris Masham, Catherine Trotter Cockburn, Emilie Du Châtelet, and Mary Shepherd, and discuss their involvement with philosophical issues and debates surrounding the cosmological argument. I argue that their contributions are original, philosophically interesting, and result from participation in the ongoing debates and controversies about the (...) cosmological argument, causal principles, and necessary existence. (shrink)

This chapter discusses methodology in feminist history of philosophy and shows that women philosophers made interesting and original contributions to the debates concerning the cosmological argument. I set forth and examine the arguments of Mary Astell, Damaris Masham, Catherine Trotter Cockburn, Emilie Du Châtelet, and Mary Shepherd, and discuss their involvement with philosophical issues and debates surrounding the cosmological argument. I argue that their contributions are original, philosophically interesting, and result from participation in the ongoing debates and controversies about the (...) cosmological argument, causal principles, and necessary existence. (shrink)

Epistemological esthetization of knowledge can have a lot of forms. In this article I focus my reflection on the person that is an electronic simulation model. The background for the reflections will be the simulation anatomical model Visible Human Project (VHP). The problem is what cognitive function the model fulfils and what it simulates. Conclusions: 1. VHP is not associated with real body, but with other anatomical models; it is not a simulation of real body, but only a simulation of (...) its perception by us; 2. The function of anatomical simulation model has educational character. It also involves projecting medical intervention, which minimalizes invasiveness of actions. It is a part of training preparing to undertake computer-aided surgical procedures. (shrink)

Theorizing a sociology of emotion that links micro-level resources to macro-level forces, this article extends previous work on emotional capital in relation to emotional experiences and management. Emerging from Bourdieu’s theory of social practice, emotional capital is a form of cultural capital that includes the emotion-specific, trans-situational resources that individuals activate and embody in distinct fields. Contrary to prior conceptualizations, I argue that emotional capital is neither wholly gender-neutral nor exclusively feminine. Men may lay claim to emotional capital as a (...) valued resource within particular fields. The concept of emotional capital should be seen as distinct from emotion management and felt emotional experience and distinctions between primary and secondary sources of capital clarify the simultaneously durable and evolving nature of capital and the habitus. To illustrate these conceptual refinements, I use interview and diary data from male nurses. Men bring primary emotional capital, developed during primary socialization, to the nursing profession while also developing secondary capital through occupational socialization centered on empathy and compassion. The construct of emotional capital is refined as a structured yet dynamic resource developed through primary and secondary socialization and activated and embodied in everyday emotion practice. (shrink)

ABSTRACTInitial acts of self-control can reduce effort and performance on subsequent tasks – a phenomenon known as ego depletion. Ego depletion is thought to undermine the capacity or willingness to engage executive control, an important determinant of success for many tasks. We examined whether ego depletion improves performance on a task that favours less executive control: insight problem solving. In two experiments, participants completed an ego-depletion manipulation or a non-depleting control condition followed by an insight problem-solving task. Participants in the (...) depleting condition demonstrated greater insight problem-solving accuracy than those in the non-depleting control condition. Priming theories of willpower did not impact these results. Although ego depletion is widely regarded as a “state of impairment”, attendant decreases in executive control may foster insightful thinking. (shrink)

À travers une enquête qualitative par entretiens menée auprès des sportifs de haut niveau de l’INSEP, nous nous intéressons à leur rythme de vie qui articule des temps nombreux et variés : temps sportif, temps scolaire ou universitaire, temps professionnel, temps de récupération, temps de loisir privé et social, etc. Dans ce contexte il apparaît que leur temps objectif et leur temps subjectif ne coïncident pas toujours. Nous identifions à la fois une capacité générale de ces sportifs à gérer une (...) organisation temporelle particulièrement chargée, mais aussi de profondes variations d’un profil de sportif à l’autre, d’où l’idée d’une construction sociale du temps subjectif. Après avoir présenté l’organisation objective des temps à l’INSEP, nous analysons le poids de plusieurs facteurs sportifs et extra-sportifs pour expliquer cette disjonction et comprendre quels éléments ont tendance à favoriser un meilleur vécu d’un emploi du temps objectivement chargé. Cela nous conduit à ouvrir la discussion sur la conception des différentes temporalités de la préparation des sportifs qui demeure floue, entre temps de travail et temps de loisir. Cette préparation s’inscrit elle-même dans un contexte institutionnel spécifique : la construction du rythme de vie de ces sportifs est alors la recherche d’un compromis entre temps collectif et temps individuel. (shrink)

Emotion research that attends to the cultural dynamics of affective life remains underdeveloped. I outline an agenda for an understudied phenomenon that can orient emotion researchers to the situated, cultural practices of affective life: Neo-emotions. Neo-emotions, when situated within macro-level processes and cultural events, illustrate the constrained yet creative practices that social actors use to address the disconnect between one's emotional vocabulary and dynamic environment. As such, neo-emotions are analytically rich cultural practices that can be empirically explored through sociological, anthropological, (...) historical, and psychological inquiry. I discuss a range of neo-emotions, including doomscrolling, eco-grief, and Black joy, their social antecedents (digitalization, disasters/crises, and social movements) and methodological implications for an interdisciplinary agenda. (shrink)

Anne Conway argues that all substances are spiritual. Yet, she also claims that all created substance has some type of body. Peter Loptson has argued that Conway didn’t carefully consider her view that all created beings have bodies for it seems God could have created only disembodied spirits. There are several reasons to think Loptson is right. First, Conway holds that God is all‐good and will do the best for his creation. She also holds that spirit is better than body. (...) So, how is it that creatures always have bodies? Second, although she maintains that incorporation is punishment for sin, Conway holds that some creatures can fall without acquiring visible corporality. I argue that when we examine these views more closely, we will see that not only did Conway give them careful consideration, but that there is no inconsistency. Finally, I show that Conway’s views concerning the nature and function of body provides further evidence of her carefully crafted system. Conway holds that bodies play an important role in a finite beings’ ability to change and interact with others. Even more surprising is Conway’s view that the body is the repository of thoughts, memories, and knowledge. (shrink)

Despite broader changes in the health care industry and gender dynamics in the United States, men continue to be a minority in the traditionally female occupation of nursing. As a caring profession, nursing emphasizes empathy, emotional engagement, and helping others—behaviors and skills characterized as antithetical to hegemonic notions of a tough, detached, and independent masculine self. The current study examines how nursing and related organizations “mobilize masculinities” in their efforts to recruit men to nursing. Analyzing recruitment materials, I assess the (...) mobilization and construction of masculinities in the context of textual, spoken, and visual content. Results reveal how organizations simultaneously mobilize aspects of hegemonic and nonhegemonic masculinities through ideological gendering practices. I identify three distinct types of mediated mobilization: full hegemonic co-option, partial hegemonic co-option, and alternative construction of masculinities. Empirically, the study illustrates the content of nursing recruitment material aimed at men and the ongoing contradictions endemic to men’s entry into caring professions. Complementing existing structural and interactional approaches, the study advances theory on how the mobilization of masculinities operates as an ideological gendering practice at the organizational level. (shrink)

This chapter examines the connections between Hobbes’s and Cavendish’s accounts of causation. Eileen O’Neill and Marcus Adams have argued that Hobbes and Cavendish share the same notion of entire causes as necessary and sufficient for producing their effects. While this account is well-suited to Hobbes’s mechanical account of causation, O’Neill worries that this claim collapses Cavendish’s account of occasional causation into full on occasionalism. I argue that a close analysis of Cavendish’s views on the role of external objects in perception (...) shows that it does make a causal contribution that is not merely moral. Karen Detlefsen has argued that Cavendish’s account causation requires libertarian freedom and the denial of nature as a principal cause. This would put Cavendish at odds with both Hobbes’s account of causes and his account of freedom. I argue that Cavendish’s occasional causation only requires self-motion, that self-motion does not require libertarian freedom, and that matter is the principal or entire cause of all the effects in nature. This not only goes a long way in reconciling Cavendish’s views with those of Hobbes, but also provides a more natural reading of her texts. (shrink)

In her Discourse on Happiness, Émilie du Châtelet argues susceptibility to illusion is one of the five ‘great machines of happiness,’ and that ‘we owe most of our pleasures to illusions’. However, many who read the Discourse find this aspect of her view puzzling and in tension with her claims that we must always seek truth and obey reason. To understand better her claims in the Discourse on Happiness, this article explores Du Châtelet's discussions of illusions in her Foundations of (...) Physics, On Liberty, and the Dissertation on the Nature and Propagation of Fire. I distinguish four types of illusions that Du Châtelet posits and clarify the ways in which these relate to her views on happiness and love in the Discourse and argue that she avoids deceptive or perpetual illusions of happiness through the use of the principle of sufficient reason. (shrink)

This new anthology of early modern philosophy enriches the possibilities for teaching this period by highlighting not only metaphysics and epistemology, but also new themes such as virtue, equality and difference, education, the passions, and love. It contains the works of forty-three philosophers, including traditionally taught figures such as Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, and Kant, as well as less familiar writers such as Lord Shaftesbury, Anton Amo, Julien Offray de La Mettrie, and Denis Diderot. It also highlights the (...) contributions of women philosophers, including Margaret Cavendish, Anne Conway, Gabrielle Suchon, Sor Juana Inéz de la Cruz, and Emilie Du Châtelet. (shrink)

Functional magnetic resonance imaging is a powerful tool used in cognitive neuroscientific research. fMRI is noninvasive, safe, and relatively accessible, making it an ideal method to draw inferences about the brain–behavior relationship. When conducting fMRI research, scientists must consider risks associated with brain imaging. In particular, the risk of potentially identifying an abnormal brain finding in an fMRI research scan poses a complex problem that researchers should be prepared to address. This article illustrates how a social constructivism decision-making model can (...) be used as a framework to guide researchers as they develop protocols to address this issue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Sacred and the Myth: Havel's Greengrocer and the Transformation of Ideology in Communist Czechoslovakia Marci Shore University ofToronto There is nothing a free man is so anxious to do as to find something to worship. But it must be something unquestionable, that all men can agree to worship communally. For the great concern ofthese miserable creatures is not that every individual should find something to worship that (...) he personally considers worthy ofworship, but that they should find someming in which they can all believe and which they can all worship in common; it is essential that it should be in common. And it is precisely that requirement ofshared worship that has been the principal source of suffering for individual man and the human race since the beginning of history. In their efforts to impose universal worship, men have unsheathed their swords and killed one another.Fyodor Dostoevsky (306) Thus the conflict between the aims of life and the aims of the system is not a conflict between two socially defined and separate communities; and only a very generalized view (and even that only approximative) permits us to divide society into the rulers and the ruled. Here, by the way, is one of the most important differences between the post-totalitarian system and classical dictatorships, in which this line of conflict can still be drawn according to social class. In the post-totalitarian system, 1 64Marci Shore this line runs defacto through each person, for everyone in his or her own way is both a victim and a supporter ofthe system. Vaclav Havel (37) The Velvet Revolution in Czechoslovakia arrived as a symbolically gentle conclusion to a half-century long era ofharrowing violence and totalitarianism in Eastern Europe. It was an era that saw the emergence ofNazism, Stalinism, and various indigenous fascisms, effecting a startling demonstration of the potency of ideology to co-opt minds and to wreak violence. The existence of communist ideology as a myth cohering communist totalitarian societies has been widely enough asserted. Yet this analysis can be taken to a further level through the aid oftwo paradigms. The first is a theory of human relationships developed by René Girard, which blends the disciplines ofliterary criticism, anthropology, philosophy, and political science. The second is a model arising from Vaclav Havel's parable of the greengrocer, told in "The Power ofthe Powerless" (1979). Girard's model posits the existence ofthe sacred, that locus of power that was once the pole of primitive religions. The core of the sacred is transfigured human violence. Girardian scholar Robert Hamerton-Kelly explains the process by which the sacred comes into being: Girard tells us that [the sacred] is a mendacious representation of human violence; "it is the sum ofhuman assumptions resulting from collective transferences focused on a reconciliatory victim at the conclusion of a mimetic crisis." The element of "the overwhelming" defines the Sacred...but its primary content is violence understood as being...outside ofnormal human control. (142) The sacred is established as the result of a crisis, one which finds resolution in the purging ofa relatively arbitrary scapegoat. Following this catharsis, three expressions sustain the sacred: myth, ritual, and prohibition. An examination ofthe evolution ofthese expressions in Czechoslovakia from the Stalinist period through normalization (the so-termed "posttotalitarian " period described by Havel in his essay) reveals much about the paradoxical dynamics ofideologically-based totalitarianism—which Havel defines most poignantly by suggesting that at the essence of ideological totalitarianism is the collapsing of the traditional dichotomy between victim and oppressor. The Sacred and the Myth: Havel's Greengrocer165 A Girardian deconstruction of Stalinism A political space for Stalinism developed in Czechoslovakia through the tumultuous period of Nazi occupation and the communist nature of anti-Nazi resistance. By the eve ofthe 1948 communist coup, the communists had claimed thirty-eight percent ofthe popular vote in free elections. Milan Kundera describes the coup as a usurpation of power "not in bloodshed and violence, but to the cheers of about half the population" (1986, 8). Defining this initial fanaticism was its honesty, especially among the younger generation. A young Stalinist later to become a reformist, and still later a dissident, Zdenek Mlynár, explains... (shrink)

Queer objects are crucial to the narrative strategies of Dennis Cooper’s George Miles cycle where they support his exhaustive inventory of what it means to have a sexual type. In Frisk, Cooper transforms some objects into media to blur the boundaries between the writing subject and the objects he desires. The snuff photos, seen at too young an age, form the point of reference for Dennis the narrator’s erotic life but they acquire their force in a looping narrative structure that (...) calls into question their status as representation as well as their capacity to communicate. The novel thus elicits a new theorization of the relation between objects and media that discloses the stakes for fiction in a queer subjectivity that takes the self as another object at the same time as it probes the limits of realism. I situate Cooper in a genealogy of autofiction that extends back to Marcel Proust and Jean Genet and forward to J.T. LeRoy, Ben Lerner, Maggie Nelson, and Sheila Heti. The essay concludes by contrasting Cooper’s narrative achievements to the collapse of the writing subject into the autobiographical self in the more recent examples. (shrink)

Many factors contribute to the racialization of minority groups in the United States. Some individual characteristics, such as skin color or phenotype, are an obvious holdover from colonial times. Cultural differences in representational practices, customs and rituals, and belief systems are now more significant in racialization. Although not typically a focus of academic scrutiny, some of these differences involve contrasts in nature-society relations, and more specifically, nonhuman animal-society relations. In order to examine the relationship between culturally based animal practices and (...) racialization, we organized and conducted a focus group consisting of low-income inner city Filipinas living in Los Angeles, California. Analysis of focus group data reveal that Filipinos in southern California are subject to racialization by Anglos because of their culturally based animal practices, in particular the traditional Filipino practice of treating dogs as food animals. The experience of racialization appeared to engender cultural relativism and tolerance toward the animal practices of other non-Anglo groups. (shrink)

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably reliable, elegantly readable (...) presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

Nature, according to Cavendish, has “an Infinite Natural power, that is, a power to produce infinite effects in her own self, by infinite changes of Motions.” While Cavendish mentions powers with respect to human beings, medicines, occasional causes, and other entities, these powers are really just the power of self-moving matter to cause changes in the world. This chapter examines why Cavendish attributes the power of self-motion to matter, what this power is, how it arose, how it is enacted, and (...) its limitations. In doing so, it discusses her views on causation, perception, and motion, and argues that motion is not reducible to change in mereological facts. (shrink)