PurposeThe purpose of this paper is to analyse the extent to which information communication technologies have worked as instruments of perpetuating social exclusion in developing countries.Design/methodology/approachThe paper uses theoretical and conceptual analysis method based on an extensive survey of literature. It greatly draws from the theoretical and empirical insights of social policy sub disciplines of social inclusion/exclusion and social aspects of ICTs.FindingsThe paper finds that ICTs in developing countries work to further social marginalization and exclusion. The argument is that developing (...) countries already experience high levels of social exclusion and as a result, ICTs deepen this exclusion.Originality/valueTheoretically, the paper contributes to the development of literature on the impacts of ICTs in developing countries which are in most cases only assumed. The paper is also pivotal for policy analysis purposes as it informs policy makers on appropriate interventions that can ensure sustainable integration of the socially excluded groups in developing countries. In addition, this paper creates a research sub area for further empirical analysis. (shrink)

First published in 1979. Routledge is an imprint of Taylor & Francis, an informa company.

A General treatment of Greek compounds seems much to be desired. It would have to be undertaken by one who had an up-to-date philological equipment, to which I cannot lay claim. But rather with the hope of eliciting discussion on the subject and learning from others I offer the following observations, and in further study of the subject should be grateful to anyone who would advise as to the exact statistics that may be desirable over and above what I give (...) below. I was led to the subject by a feeling that the treatment of many individual compounds by editors was far from satisfactory, and that possibly a collection of the material might help to bring out the exact meaning of some of the well-known difficulties in the Tragedians. One is dealing here with a highly developed and somewhat arbitrary poetic idiom, and it may perhaps be impossible, as one must admit from the outset, always to make precise the poet's meaning, but it is worth while to make the attempt. (shrink)

Bringing together essays that span the career of I.A. Richards--as both literary critic and pedagogue--this collection provides a much-needed re-introduction to a thinker whose works have been largely neglected of late. Carefully chosen, edited, and annotated, the selections make accessible a wide array of Richards's ideas on language and learning, focusing on his discussion of literacy, his critique of positivist linguistics, his explorations of C.S. Peirce's semiotics, and his theory of translation, which led not only to his well-known analysis of (...) the structure and foundation of metaphor but to one of the earliest and most cogent formulations of reader-response theory. Berthoff's editing eliminates the distracting elements of Richards's style--the digressions and obscure allusions that have often hindered readers, and have in part contributed to the neglect his work has met with in recent years--while identifying and illuminating the chief principles of his critical thought and practice. Organized in four parts--Practical Criticism, The Philosophy of Rhetoric, The Meaning of Meaning, and Design for Escape--the book offers a lucid introduction to Richards's writings, with valuable headnotes to each section and a unique index of "speculative instruments" that examines the principal ideas Richards thought with. Readers are certain to find this volume essential to an understanding of Richards's "practical criticism," and invaluable in sharpening and re-directing their own thoughts on current linguistic practice, literary criticism, and educational theory. (shrink)

Dr. Leaf's article in the Journal of Hellenic Studies has recalled our attention to the venerable problem of the Rhesus. I hasten to give my adhesion to his main contention that the play is a pièce d'occasion justifying or sanctifying the foundation of the city of Amphipolis. But, as he remarks, seeing that the oracle ordering the removal of the bones of Theseus from Skyros to Athens preceded the actual removal by some years, so this play may be intended to (...) prepare for the actual removal of the bones of Rhesus from Troy by Hagnon, and may be prior to it by several years. For this official theft—doubtless arranged beforehand—we have only the authority of Polyainos' Strategemata, but it is a story which seems likely in itself, and goes far to explain the previously obscure lament of the Muse at the end of the play. My object is to examine the play afresh and see whether anything prevents our believing that it was written and exhibited somewhere near 440 B.C., in which case of course it is almost certainly the work of Euripides and not far from his Cyclops in date. (shrink)

In this paper the authors present a description and reflective analysis of an underdeveloped aspect of legal ethics education: judicial ethics. Part I provides an introduction to Canada's National Judicial Institute and its early attempts to design and deliver judicial ethics education programmes. Part II then suggests that in the last few years a second generation of judicial ethics education has emerged, generating a more systemic and contextually sophisticated pedagogical agenda. Finally, in Part III, the authors argue in favour of (...) even more challenging judicial ethics programmes that will enable judges to develop an enhanced ethical identity. (shrink)

In this paper we compare Kierkegaard’s and Marx’s views on social reform. Then we argue that Kierkegaard’s own reasoning is consistent with the expression of neighbor-love through collective action, i.e. social reform. However, Kierkegaard’s approach to social reform would be vastly different than Marx’s. We end by reviewing several questions that Kierkegaardian social reformers would ask themselves. Our hope is that this exploration will provide helpful insights into how those who genuinely love their neighbors ought to seek the common good (...) through collective action. (shrink)

In this article, we explore the implications of opposing domains theory for developing ethical leaders. Opposing domains theory highlights a neurological tension between analytic reasoning and socioemotional reasoning. Specifically, when we engage in analytic reasoning, we suppress our ability to engage in socioemotional reasoning and vice versa. In this article, we bring together the domains of neuroscience, psychology, and ethics, to inform our theorizing around ethical leadership. We propose that a key issue for ethical leadership is achieving a healthy balance (...) between analytic reasoning and socioemotional reasoning. We argue that organizational culture often encourages too heavy a reliance on nonemotional forms of reasoning to arrive at moral judgments. As a result, leaders run the risk of suppressing their ability to pay attention to the human side of moral dilemmas and, in doing so, dehumanize colleagues, particularly subordinates, and clients. (shrink)

This paper examines relationships between accountants’ personal values and their moral reasoning. In particular, we hypothesize that there is an inverse relationship between accountants’ “Conformity” values and principled moral reasoning. This investigation is important because the literature suggests that conformity with rule-based standards may be one reason for professional accountants’ relatively lower scores on measures of moral reasoning (Abdolmohammadi et al. J Bus Ethics 16 (1997) 1717). We administered the Rokeach Values Survey (RVS) (Rokeach: 1973, The Nature of Human Values (...) (The Free Press, New York)) and the Defining Issues Test (DIT) (Rest: 1979, Development in Judgment Moral Issues (University of Minnesota Press, Minneapolis, MN)) to164 graduating accounting students enrolled in capstone courses at two universities in the Northeastern United States. As potential entrants into the accounting profession, these subjects bring their values and moral reasoning to bear on attitudes and behaviors in the workplace. We find a highly significant inverse relationship between “Conformity” values and principled moral reasoning (i.e., those who prefer Conformity values have lower levels of moral reasoning). However, we also find that accounting students as a group do not prefer Conformity values above other values such as Self-actualization and Idealism, and we find positive relationships between Self-actualization and Idealism values and moral reasoning. Implications for values and ethics research are discussed. (shrink)

As the expansion of the Internet and the digital formatting of all kinds of creative works move us further into the information age, intellectual property issues have become paramount. Computer programs costing thousands of research dollars are now copied in an instant. People who would recoil at the thought of stealing cars, computers, or VCRs regularly steal software or copy their favorite music from a friend's CD. Since the Web has no national boundaries, these issues are international concerns. The contributors-philosophers, (...) legal theorists, and business scholars, among others-address questions such as: Can abstract ideas be owned? How does the violation of intellectual property rights compare to the violation of physical property rights? Can computer software and other digital information be protected? And how should legal systems accommodate the ownership of intellectual property in an information age? Intellectual Property is a lively examination of these and other issues, and an invaluable resource for librarians, lawyers, businesspeople, and scholars. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

In this paper I discuss logic from a naturalist point of view, characterizing it as those shared patterns of thought which are socially selected from among the various patterns of thought to which we are naturally inclined. Drawing on Evans-Pritchard's anthropology. I discuss a particular example of Zande thought. I argue that Evans-Pritchard's and Timm Triplett's analyses of this example make the mistake of applying Western logic to Zande beliefs and thus find a contradiction. I argue that from the naturalistic (...) point of view. Zande logic is different from Western logic and that there is no contradiction in Zande thought. (shrink)

Rendell and Whitehead argue persuasively that individual foraging specializations, if socially learned, are examples of cetacean culture. However, they discount ecological variation experienced by individuals within a population as a factor in such behavior. I suggest that ecological variation may play an important role in individual foraging specializations and describe several ecological parameters that may help us understand the high frequency of this interesting behavior in the marine habitat.

Two of the most influential arguments in favour of the permissibility of abortion were put forward in the latter half of the twentieth century by Judith Jarvis Thomson and Mary Anne Warren. The implications of these arguments for unwilling putative fathers have largely not been considered. Some have argued that Thomson's defence of abortion might allow a man under certain circumstances to terminate his parental responsibilities and rights. To my knowledge, nobody has considered the implications of Warren's argument for men. (...) I will consider the implications of both arguments for men. I will argue that if they are successful defences of abortion then they are also successful in justifying a male counterpart to abortion which I label ‘elective abandonment’. I will not be defending or attacking these arguments as defences of abortion, but will defend the claim that they apply as well to elective abandonment as they do to abortion. (shrink)

Philosophers of science are becoming more sensitive to the claims about truth and rationality being made by sociologists of science. There is a tendency among some of these philosophers to dismiss such claims as irrelevant to philosophy of science and as self-refuting. Larry Laudan, in his 'arationality assumption', has captured the essence of positions which argue that sociology of science can only be concerned with scientific claims which are not rational (or, in some versions, 'not true'). I show that the (...) arguments he gives in support of the arationality assumption are not sound, that the arationality assumption has absurd consequences, and I argue that the arationality assumption undermines the possibility of fruitful cooperation between philosophers and sociologists of science. I conclude that the arationality assumption should be rejected. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 106-123 [Access article in PDF] The (Mis)Uses of Cannibalism in Contemporary Cultural Critique C. Richard King At least since 1979, when W. Arens demystified what he termed "the man-eating myth," cannibalism, once a fundamental feature of the anthropological imagination and a primary trope for interpreting cultural difference, has become subject to serious debate and lingering doubt [see Osborne]. Even as some anthropologists have sought to (...) recuperate anthropophagy as a tangible symbolic, ideological, and ritual complex [Brown and Tuzin; Conklin, "'Thus are our Bodies'"; Forsyth; Harris, Good to Eat 199-234; Sanday], a constellation of scholarly projects and popular works has complicated cannibalism by relocating it in the West. Perhaps most visibly, Hollywood cinema has reclaimed cannibalism. Although a handful of films have revived well-worn clichés of dark-skinned savages preparing to consume Westerners, as in King Solomon's Mines and Crocodile Dundee, others have cast the Western subject as cannibal to grapple with the horrors of reluctant cannibalism, as in Alive! [see Fiddes 121-31], to work through the transgressive and terrifying desires associated with psychopathic cannibalism, as in The Silence of the Lambs [Fuss; Halberstam], and importantly to parody the normative beliefs and behaviors of white, middle-class, heterosexual EuroAmericans, as in Eating Raoul and Parents. At the same time, an array of scholars, artists, and activists have invoked cannibalism to fashion critical perspectives on Western cultural practices. In his film Cannibal Tours (1987), Dennis O'Rourke encourages his audiences to think critically about tourists who travel to the Sepik River Valley to encounter reformed cannibals, asking implicitly who the cannibals are, the Melanesians who formerly (were thought to/claim to have) practiced anthropophagy or the tourists who travel to New Guinea to consume them [see Bruner]. Others have pushed the metaphor. Michael Ames, borrowing explicitly from O'Rourke, uses the cannibal to reframe ethnographic museums and their practices. Similarly, Jane Tompkins asserts that "Museums are a form of cannibalism made safe for polite society" [533]. More generally, Crystal Bartolovich playfully glosses consumerism as the cultural logic of the late cannibalism; bell hooks speaks of the EuroAmerican desires for and incorporation of things ethnic as "eating the other"; and Rosalind Morris suggests that cannibalism is the essential metaphor for late capitalism. More telling, however, are a set of overlapping critical projects that offer detailed theorizations [End Page 106] [Begin Page 108] of contemporary anthropophagy. Here, I will examine three that have had an important impact on discussions of tourism, museums, cultural appropriation, and consumption. Dean MacCannell, in an exciting exploratory review of the documentary Cannibal Tours, makes explicit what O'Rourke left unsaid: we are cannibals, and contemporary capitalism is neocannibalism. Perhaps more radically, Jack Forbes argues that Western civilization fosters cannibalism as an embodied, psychosocial condition or psychosis rooted in exploitation and consumption. Inspired at least in part by Forbes, Deborah Root rethinks Western civilization as cannibal culture.Although I am terribly sympathetic with these perspectives, particularly their political commitments and theoretical creativity, I am disturbed by the practices and effects that animate them. Indeed, as powerful as this critical field promises to be, it is at the same time troubling and dangerous. Although it defamiliarizes practices of cultural production and consumption, it does not enhance understanding of the contexts in which individuals and institutions deploy them and does less to effectively challenge or undermine them. In reframing beliefs and behaviors to accentuate productivity and power, it reinstates and reaffirms binaries and, worse, often turns on the same forms of appropriation.* * *Arguably, flesh eating has always promoted the elaborations of differences. Works central to the Western canon mobilize cannibalism to make (sense of) the world. Herodotus offers an early anthropophagic distinction:These Scythian husbandmen then occupy the country eastward for three days' journey.... Beyond this region the country is desert for a great distance; and beyond the desert Androphagi dwell.... The Androphagi have the most savage customs of all men; they pay no regard to justice, nor make use of any established law. They are nomads and wear a dress like a Scythian; they... (shrink)

This article attempts to compare the theories of life between Søren Kierkegaard and Feng Youlan. It will focus specifically on the identity of the self in Kierkegaard's “stages of life” and Feng's “realms of life” (rensheng jingjie 人生境界). Whereas Kierkegaard subscribes doctrinally to the Christian understanding of the self and claims that the highest stage of life is achievable only for the God-centered self, Feng draws his insights from the Confucian, Daoist, and Buddhist traditions, which, by imposing human values onto (...) the universe, runs the danger of rendering the self the very center of the “great whole” (daquan 大全). Moving beyond a descriptive comparison, I will argue that the Kierkegaardian stage theory includes a critique of Feng's realm doctrine, the latter appearing to be overly idealistic, missing the dark side of the human essence so succinctly pointed out by former and, consequently, falls short of offering a more realistic description of the self. (shrink)

Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Faṣl al-maqāl, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as “extremely radical” to the extent that “The term (...) prophet would, on this reading, mean nothing more than the human author of Scripture; and the term revelation would mean a high level of philosophical knowledge”. In the present article I discuss Averroes on method in matters of religion and philosophy as well as prophecy in philosophically argumentative works and in dialectical works, with particular consideration of the reasoning of his Commentary on the Parva Naturalia. I conclude that Averroes found in philosophy and its sciences the most complete and precise truth content and highest levels of knowledge and understanding and from them constructed his worldview, while he found prophecy and religion to be like an Aristotelian practical science in that they concern good and right conduct in the achievement of an end attained in action, not truths to be known for their own sake. (shrink)

Tarski's correspondence theory of truth (which he spells out in his semantic conception of truth) is open to two interpretations. This ambiguity in the theory has led philosophers to find support in it for metaphysical realism. In fact, Tarski's theory turns out to support a form of ontological relativism. In different passages Tarski himself gives support to each of these interpretations. The first interpretation leads to ontological relativism, while the second sacrifices the connection between language and the world. I clarify (...) the dilemma that I see in having to choose between these two interpretations, explain how these interpretations have their source in different problems which occupied Tarski, and consider a possible solution to the dilemma. Finally, finding good reasons to claim that Tarski's theory is indeed a correspondence theory of truth, I argue in favour of the first interpretation with its relativistic implications. (shrink)

In his seminal 1935 study of the internal senses in medieval2 thought, Harry Austryn Wolfson presented a detailed account of the development of the "classification and terminology" of the Greek, Arabic, Hebrew and Latin traditions on sensory powers which he called, "post-sensationary faculties,"~ that is, powers which are posterior to the five external senses. In explaining the complex development of teachings on the internal senses from Aristotle's texts, Wolfson recounted the Aristotelian understanding of Galen who specifically locates the OHXVOTl'ttKOV or (...) cogitative faculty in the middle ventricle of the brain and John of Damascus whose equally Aristotelian account follows the Stagirite in attributing judgments of goodand bad as well as combination and separation of ideas to the omvoTl'ttKTJ 'lfUXTt or the cogitative soul and to ouxvma or cogitation.4 One of the many fruits of Wolfson's discussion was an explanation of the development of the Avicennian doctrine of estimation as arising"out of a desire to supplement a deficiency which seemed to exist in Aristotle's account of the actual motion of pursuit and avoidance which is observed in both man and animal. "5 With wahm used to describe instinctive behavior consequent upon non-rational animal imagination analogous to human reasoning or deliberation, Wolfson wrote, the Arabic fikr now was tobe associated with imagination and no longer was to be seen as simply the power of combining and separating ideas. "In the case of ouivotcx combined with imagination, it is the combination and separation of images, i.e., the construction out of images of things existent, new composite images of things nonexistent, or the breaking up of images of things existent into images of things nonexistent."6 From this moment on, and not without some foundation in Aristotle's own texts as indicated, fikr/ cogitatio and their related derivative terms are used to characterize human rational powers which are essentially activities involving the bodyand bodily instruments insofar as imagination is necessarily bodily. (shrink)

456 JOURNAL OF THE HISTORY or PHILOSOPHY 34:3 JULY 1996 of reflection about rhetorical practices that I suspect Aristotle was trying to elicit in his own time and that Garver is trying to elicit in his. DAVID J. DEPEW California State University, FuUerton Fran O'Rourke, Pseudo-Dionysius and the Metaphysics of Aquinas. Leiden: E.J. Brill, 1999. Pp. xvi + 3oo. Cloth, $8o.oo. The importance of doctrines found in the Latin translations of the late fifth-century Greek works of pseudo-Dionysius the Areopagite for (...) the formation of the theologi- cal and philosophical thought of Thomas Aquinas is obvious to anyone well-versed in the texts of Aquinas. However, it is by no means obvious how Aquinas read, under- stood, and transformed the Christian Neoplatonic theology of this apparent disciple of Proclus or Damascius so as to make it an integral part of his understanding of God and creation. O'Rourke rightly conceived his task as twofold: first, the texts of Dionysius must be properly understood; second, the interpretation and use of these by Aquinas can itself be assessed and appreciated in its own thirteenth-century con- text. In the first part of the book he examines the question of knowledge of God, with one chapter devoted to Dionysius and a second devoted to Aquinas's use of "Dionysian Elements" in discovering God. Part Two examines their teachings on the "Transcendence of Being and Good" in chapters 3 and 4. Part Three contains three chapters on the "Unity.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Full Collection of Personal NarrativesZohar Lederman, Ola Ziara, Rachel Coghlan, Oksana Sulaieva, Anna Shcherbakova, Oleksandr Dudin, Vladyslava Kachkovska, Iryna Dudchenko, Anna Kovchun, Lyudmyla Prystupa, Yuliya Nogovitsyna, Ghaiath Hussein, Kathryn Fausch, P. P. Kyaw, Ayesha Ahmad, Richard W Sams II, Handreen Mohammed Saeed, Artem Riga, Ryan C. Maves, Elizabeth Dotsenko, Irina Deyneka, Eva V. Regel, and Vita Voloshchuk• An Unsettling Affair• How We Keep Caring While Walking Through Our (...) Pain• Adjusting Laboratory Practices to the Challenges of Wartime• Why We Stay• A Semi-Personal Story from a Ukrainian NGO Professional (or a Semi-Professional Story from a Ukrainian Person) Living through the War• When Ethics Survives Where People Do Not: A Story From Darfur• Burma’s Healthcare Under Fire: My Experience as an Exiled Medical Professional• When a Conflict Collapses on a Child: An (Aborted) Medical Evacuation of a Hazara Toddler During the Kabul Airport Blast and the Taliban Takeover• The Vagaries and Vicissitudes of War• Providing Care to a Potential Aggressor: An Ethical Dilemma• One Surgeon’s Experience During Armed Conflict in Ukraine• The Limits of Our Obligations• A Liberating Breath• Soldiers of the Invisible Front: How Ukrainian Therapists Are Fighting for the Mental Health of the Nation Under Fire• Stories of Families with Chronically Ill Pediatric Patients during the War in UkraineCopyright © 2023 Johns Hopkins University Press... (shrink)

In an attempt to learn from COVID-19, this essay features six responses to the question: what did COVID-19 teach us, expose in us, or purge out of us when it comes to spiritual formation in Christ? Each response was written independently of the others by one of the coauthors. Diane J. Chandler focuses in on how COVID-19 exposed grievous inequities for ethnic groups in the American church and broader society. Kelly M. Kapic reminds us of the goodness of human finitude (...) and how COVID restrictions have forced many of us to embrace our limitations. Siang-Yang Tan reflects on eight lessons he has learned during this pandemic year in his role shepherding a local church. James C. Wilhoit calls us to consider the structures that are needed for local church leadership to make wise and godly decisions in times of crisis. Richard Peace draws our attention to what might be learned from the forced monasticism brought about by COVID-19 quarantines. Finally, Ruth Haley Barton pauses to consider the interdependence of human life that has been dramatically illustrated by this pandemic. While these six responses certainly do not exhaust all there is for the church to learn from COVID, we present them in the spirit of “O Lord, teach us what we do not see” and hope they will inspire your own reflections. (shrink)

Philosophy is shaped by life and life is shaped by philosophy. This is reflected in The Philosophical I, a collection of 16 autobiographical essays by prominent philosophers.