BackgroundSexual boundary violations in healthcare are harmful and exploitative sexual transgressions in the professional–client relationship. Persons with mental health issues or intellectual disabilities, especially those living in residential settings, are especially vulnerable to SBV because they often receive long-term intimate care. Promoting good sexual health and preventing SBV in these care contexts is a moral and practical challenge for healthcare organizations.MethodsWe carried out a qualitative interview study with 16 Dutch policy advisors, regulators, healthcare professionals and other relevant experts to explore (...) their perspectives on preventing SBV in mental health and disability care organizations. We used inductive thematic analysis to interpret our data.ResultsWe found three main themes on how healthcare organizations can prevent SBV in mental health and disability care: setting rules and regulations, engaging in dialogue about sexuality, and addressing systemic and organizational dimensions.ConclusionOur findings suggest that preventing SBV in mental health and disability care organizations necessitates setting suitable rules and regulations and facilitating dialogue about positive aspects of sexuality and intimacy, as well as about boundaries, and inappropriate behaviors or feelings. Combining both further requires organizational policies and practices that promote transparency and reflection, and focus on creating a safe environment. Our findings will help prevent SBV and promote sexual health in mental health and disability care organizations. (shrink)

Studying and discussing boundary violations between people is important for potentially averting future harm. Organizations typically respond to boundary violations in retributive ways, by punishing the perpetrator. Interestingly, prior research has largely ignored the impact of sexual boundary violations and retributive dynamics on teams. This is problematic as teams provide an obvious setting not only to detect and discuss troubling behavior by peers, but also for learning how to prevent future harm. Therefore, in this study we explore team-level experiences regarding (...) sexual boundary violations and organizational responses to these incidents. Drawing on an in-depth case study, our findings shed light on the profound negative consequences of a retributive organizational response to sexual boundary violations. Additionally, our findings show how a restorative approach, inviting teams to reflect on the violations and their impact, can help teams to recover. Our main contribution involves a model that demonstrates how the interplay between sexual boundary violations, retributive, and restorative organizational responses affects teams. This model shows how combining these responses can acknowledge distress within teams, heal relationships between team members through dialogue, and open up the possibility to learn from these events. This model extends prior research focusing on individual actions and outcomes regarding violations. Additionally, by combining retributive and restorative organizational responses in one model, we extend the literature on restorative organizational responses to boundary violations. (shrink)

That believing truly as a matter of luck does not generally constitute knowing has become epistemic commonplace. Accounts of knowledge incorporating this anti-luck idea frequently rely on one or another of a safety or sensitivity condition. Sensitivity-based accounts of knowledge have a well-known problem with necessary truths, to wit, that any believed necessary truth trivially counts as knowledge on such accounts. In this paper, we argue that safety-based accounts similarly trivialize knowledge of necessary truths and that two ways of responding (...) to this problem for safety, issuing from work by Williamson and Pritchard, are of dubious success. (shrink)

Analyzes the relationship of power, bureaucracy, and change in modern society.

Le physicien a-t-il le moyen de dire ce qu'il en sait? Le modèle proposé en Occident depuis vingt-cinq siècles pour la connaissance du monde a permis le progrès scientifique en vue d'un objectif : dominer la nature. Ce modèle ne rencontre-t-il pas aujourd'hui les limites de sa pertinence? D'autres civilisations l'ont adopté récemment pour son efficacité pratique. La conception occidentale du monde était-elle nécessaire, ou est-elle un artefact sans consistance, un épiphénomène?

The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity or nihilism, and (...) we can make good sense of the idea of cosmic significance and its absence. It is also possible to explain why the vastness of the universe can make us feel insignificant. This impression does turn out to be mistaken, but not for the reasons typically assumed. In fact, we might be of immense cosmic significance-though we cannot, at this point, tell whether this is the case. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 676-695, May 2022.

This chapter is divided into three parts. First I outline what makes something an objective list theory of well-being. I then go on to look at the motivations for holding such a view before turning to objections to these theories of well-being.

What does it mean to ‘calculate’—today? The pause introduced by the dash in this question marks the inescapable necessity of historicizing the problem of calculation. In his provocative essay, ‘Toward a Critique of the Ineffectual: Heidegger’s Reading of Aristotle and the Construction of an Action without Ends’, Dimitris Vardoulakis proposes a philosophical and political programme in order to counter the negative effects of ‘Heidegger’s mistake’ (the conflation of causality and instrumentality through a mistranslation of Aristotle) that has led to the (...) theoretical fetishization of the ‘ineffectual’ (action without ends) in continental philosophy. In his conclusion, Vardoulakis advocates for a return to a politics and ethics of practical judgment that avoids the twin pitfalls of asserting either the impossibility or the absolute possibility of calculation. As he puts it, we need to acknowledge today ‘the exigency to calculate in the face of the provisional ends of instrumentality, or to perform the judgment that the Greeks called phronesis’ [2022: 244]. This is why we should keep in mind that Heidegger’s critique of technology in the 1950s was articulated in the context of the early Cold War, atomic warfare, and the rise of cybernetics. But, as many have recently argued, in the age of so-called ‘Big Data’, neoliberal rationality has increasingly replaced the epistemology of ‘causality’ with epistemologies of ‘correlation’: the algorithmic calculation of probabilistic relations between clusters of variables (based on information harvested by digital technologies designed for the total surveillance of human life). As Chris Anderson notoriously announced in his 2008 editorial, ‘The End of Theory’, ‘correlation supersedes causation, and science can advance even without coherent models, unified theories, or really any mechanistic explanation at all’. He calls this epistemology ‘dimensionally agnostic statistics’ (the amount of data available can no longer be visualized in its totality). This worldview, however, functions as a basic attack on one of the fundamental (and still often repeated) ground-truths of modern science: correlation is not causation. As Anderson puts it: ‘There is now a better way. Petabytes allow us to say: “Correlation is enough”’. In other words, the stakes of Vardoulakis’s argument must be tested against the rise of this neoliberal elimination of causality from corporate epistemologies that has led to an inversion of the terms of the Heideggerian critique of technology: as it turns out, technology has produced an ideology of pure instrumentality without causation. Today, there are only ends without causes. (shrink)

This paper pursues Ernan McMullin‘s claim ("Virtues of a Good Theory" and related papers on theory-choice) that talk of theory virtues exposes a fault-line in philosophy of science separating "very different visions" of scientific theorizing. It argues that connections between theory virtues and virtue epistemology are substantive rather than ornamental, since both address underdetermination problems in science, helping us to understand the objectivity of theory choice and more specifically what I term the ampliative adequacy of scientific theories. The paper argues (...) therefore that virtue epistemologies can make substantial contributions to the epistemology and methodology of the sciences, helping to bridge the gulf between realists and anti-realists, and to re-enforce moderation over claims about the implications of underdetermination problems for scientific inquiry. It finally makes and develops the suggestion that virtue epistemologies, at least of the kind developed here, offer support to the position that philosophers of science know as normative naturalism. (shrink)

Introduction to Engineering Ethics provides the background for discussion of the basic issues in engineering ethics. Emphasis is given to the moral problems engineers face in the corporate setting. It places those issues within a philosophical framework, and it seems to exhibit both their social importance and their intellectual challenge. The primary goal is to stimulate critical and responsible reflection on moral issues surrounding engineering practice and to provide the conceptual tools necessary for pursuing those issues. As per new ABET (...) 2000 guidelines, more and more introductory engineering courses cover engineering ethics as part of their instruction. Students preparing to function within the engineering profession need to be introduced to the basic issues in engineering ethics. This book places those issues within a wider philosophical framework than has been customary in the past and aims to stimulate critical and responsible reflection on the moral issues surrounding engineering practice and to provide the conceptual tools necessary for pursuing those issues. (shrink)

"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the Collège de France, just two years before his death. Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of (...) class='Hi'>Roland Barthes's intellectual itinerary and reveal his distinctive style as thinker and teacher. The Neutral (_le neutre_), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications. _The Neutral_ is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes's idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights. In addition to his reflections on a variety of literary and scholarly works, Barthes's personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures. (shrink)

This chapter focuses on the responses that proponents of virtue epistemology (VE) make to radical skepticism and particularly to two related forms of it, Pyrrhonian skepticism and the “underdetermination-based” argument, both of which have been receiving widening attention in recent debate. Section 1 of the chapter briefly articulates these two skeptical arguments and their interrelationship, while section 2 explains the close connection between a virtue-theoretic and a neo-Moorean response to them. In sections 3 and 4 I advance arguments for improving (...) the prospects of virtue-theoretic responses, sketching a particular version of VE that by recasting somewhat how we understand the “externalist turn in epistemology” also suggests ways of improving the adequacy of philosophical diagnoses and responses to skepticism. (shrink)

Claims about needs are a ubiquitous feature of everyday practical discourse. It is therefore unsurprising that needs have long been a topic of interest in moral philosophy, applied ethics, and political philosophy. Philosophers have devoted much time and energy to developing theories of the nature of human needs and the like. -/- Philosophers working on needs are typically committed to the idea that there are different kinds of needs and that within the different kinds of needs is a privileged class (...) of needs that is especially normatively significant. -/- Some philosophers go further and make rather grand claims about needs. They claim that needs are central or fundamental to moral thinking and that we must have a needs-centred moral theory or a general reorientation of moral philosophy around needs. -/- In this paper I aim to do two things. First, to show how applying recent work on modal terms can help us to understand thought and talk about needs. This is the positive part. I then use these ideas to cast doubt on the more ambitious claims about needs. Put briefly, a proper understanding of claims about needs undermines the idea that the concept of needs is fundamental in moral thought or in moral philosophy. Ambitious needs theory fails. (shrink)

Comprising specially commissioned essays from some of the most significant contributors to the field, this volume provides a uniquely authoritative and thorough survey of the main lines of Wittgenstein scholarship over the past 50 years, tracing the history and current trends as well as anticipating the future shape of work on Wittgenstein. The first collection of its kind, this volume presents a range of perspectives on the different approaches to the philosophy of Wittgenstein Written by leading experts from America, Britain, (...) and Europe Provides a much needed overview of the complex landscape of Wittgenstein exegesis and Wittgensteinian approaches to philosophy Assesses the current state, aims, and future of Wittgenstein scholarship An essential guide for both students and scholars. (shrink)

This book brings together the great majority of Barthes's interviews that originally appeared in French in _Le Figaro Littéraire, Cahiers du Cinéma, France-Observateur, L'Express_, and elsewhere. Barthes replied to questions—on the cinema, on his own works, on fashion, writing, and criticism—in his unique voice; here we have Barthes in conversation, speaking directly, with all his individuality. These interviews provide an insight into the rich, probing intelligence of one of the great and influential minds of our time.

Chen Guying’s _Laozi_ includes some of the most significant traditional commentary and influential contemporary scholarship. This book completely changed _Laozi_ studies in China, and its English translation gives scholars a unique inroad to Chinese perspectives on the _Laozi_.

This article undertakes a dual task. The first is to argue that the various positions of major Marxist thinkers on revolution may be gathered under the common framework of kairós, understood as a resolutely temporal term relating to the critical time, the opportune moment that appears unexpectedly and must be seized. The second task is to question the nature of kairós in terms of its biblical, class and economic residues. An investigation of the use of the term in classical Greece (...) reveals that it refers to both time and place, designating primarily what is in the right time and correct place. Given the class identifications of the Greek writers who deal with kairós and their subtle defences of their propertied, ruling class status, the term becomes problematic in light of these associations that trail behind it. In response, I seek to develop the political implications of the true opposite of kairós, namely ákairos, what is ill-timed and in the wrong place. (shrink)

This volume describes the current "main contenders," including neo-Piagetian, neo-connectionist, neo-innatist and sociocultural models.

Given that Pickering & Garrod's (P&G's) account integrates language production and comprehension, it is reasonable to ask whether it is compatible with embodied cognition. I argue that its dependence on rich intermediate representations of linguistic structure excludes embodiment. Two options are available to supporters of embodied cognition: They can adopt a more liberal notion of embodiment or they can attempt to replace these intermediate representations with robustly embodied ones. Both of these options face challenges.

Evidentialism as Earl Conee and Richard Feldman present it is a philosophy with distinct aspects or sides: Evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief. I argue that Conee and Feldman's ethics of belief has 'weak roots and sour fruits.' It has "weak roots" because it is premised on their account of epistemic justification qua synchronic rationality, and this is neither necessary nor sufficient for knowledge. Also, Conee and Feldman's thesis O2 (An agent (...) ought to always have just exactly that attitude towards a proposition supported by his / her evidence at that particular moment) is not support by in their “Ethics of Belief” article by V3 (Being synchronically rational at every moment is uniformly what it is to constitute epistemic success and to maximize epistemic value). That austere ethics of belief has "sour fruits" because the austere evidentialist ethic of belief is unable to support reasonable disagreement, and conflates psychographic contrareity epistemic fault or irrationality. The "hard line" and universal agnostic suspension it takes as the only rational stances of disagreement are really caricatures of different extreme responses to contrareity found among dogmatists and skeptics, respectively. I contrast this with John Rawls' understanding of "reasonable pluralism" and of the many sources of faultless disagreement over what Rawls termed comprehensive conceptions of the good. (shrink)

The Theory of Planned Behavior predicts that a combination of attitudes, perceived norms, and perceived behavioral control predict intentions, and that intentions ultimately predict behavior. Previous studies have found that the TPB can predict students’ engagement in plagiarism. Furthermore, the General Theory of Crime suggests that self-control is particularly important in predicting engagement in unethical behavior such as plagiarism. In Study 1, we incorporated self-control in a TPB model and tested whether norms, attitudes, and self-control predicted intention to plagiarize and (...) plagiarism behavior. The best statistical fit for the path-analytic model was achieved when a direct path from self-control to plagiarism engagement was specified. In Study 2, we added a measure of perceived behavioral control and split the measurement of norms into descriptive and injunctive components. This study found that both self-control and perceived-behavioral control additively contributed to the prediction of plagiarism and the path-analytic model achieved its best fit when direct paths from perceived norms to plagiarism behavior were specified. These studies suggest that setting strong anti-plagiarism norms, such as by the use of honor codes, and seeking to enhance students’ self-control may reduce engagement in plagiarism. (shrink)

Well-being occupies a central role in ethics and political philosophy, including in major theories such as utilitarianism. It also extends far beyond philosophy: recent studies into the science and psychology of well-being have propelled the topic to centre stage, and governments spend millions on promoting it. We are encouraged to adopt modes of thinking and behaviour that support individual well-being or 'wellness'. What is well-being? Which theories of well-being are most plausible? In this rigorous and comprehensive introduction to the topic, (...) Guy Fletcher unpacks and assesses these questions and many more, including: Are pleasure and pain the only things that affect well-being? Is desire-fulfilment the only thing that makes our lives go well? Can something be good for someone who does not desire it? Is well-being fundamentally connected to a distinctive human nature? Is happiness all that makes our lives go well? Is death necessarily bad for us? How is the well-being of a whole life related to well-being at particular times? Also included is a glossary of key terms, and annotated further reading and study and comprehension questions follow each chapter, making _The Philosophy of Well-Being_ essential reading for students in ethics and political philosophy, and also suitable for those in related disciplines such as psychology, politics and sociology. (shrink)

"Il n'y a pas de philosophie de Wittgenstein. Il y a l'histoire d'un homme qui lutta pied à pied contre la folie et le suicide avec pour seules armes la logique et l'éthique. Cet homme, on l'a dépeint tantôt comme un monstre, tantôt comme un saint, tantôt comme un génie, tantôt comme un détraqué sexuel. A Vienne où il a passé sa jeunesse, comme à Cambridge où il a enseigné, il est vite devenu une légende. Les rumeurs les plus extravagantes (...) ont circulé sur son compte : on prétendit même que sa grande oeuvre n'était pas le "Tractacus logico-philosophicus" mais le suicide de son ancien camarade de classe Adolf Hitler et de sa compagne, Eva Braun, dans leur bunker berlinois. Ce qui demeure certain, c'est qu'aucun philosophe n'aura mené avec un tel acharnement son enquête sur "le monde tel qu'il l'a trouvé", ni sur les fins ultimes de l'existence. Dans ce bref essai, R. J. tente "à la manière de Stefan Zweig parlant de Montaigne, de Nietzsche, de Freud, " de cerner la personnalité de Wittgenstein et de faire quelques pas en sa compagnie.". (shrink)

Chapter 3 surveys objectivity in the natural sciences. Thomas Kuhn problematized the logicist understanding of the objectivity or rationality of scientific change, providing a very different picture than that of the cumulative or step-wise progress of theoretical science. Theories often compete, and when consensus builds around one competitor it may be for a variety of reasons other than just the direct logical implications of experimental successes and failures. Kuhn pitted the study of the actual history of science against what Hans (...) Reichenbach referred to as the “logical substitutes” logicists used to reconstruct the rationality of theory change. Such substitutes were promoted to show that theory confirmation is a purely epistemic affair, where purely epistemic implies purely inferential. But where the positivists saw logical compulsion as the reason for theory change, Kuhn saw psychology in values as relevant to how theories are actually confirmed or accepted by the scientific community. (shrink)

This article traces a growing interest among epistemologists in the intellectuals of epistemic virtues. These are cognitive dispositions exercised in the formation of beliefs. Attempts to give intellectual virtues a central normative and/or explanatory role in epistemology occur together with renewed interest in the ethics/epistemology analogy, and in the role of intellectual virtue in Aristotle's epistemology. The central distinction drawn here is between two opposed forms of virtue epistemology, virtue reliabilism and virtue responsibilism. The article develops the shared and distinctive (...) claims made by contemporary proponents of each form, in their respective treatments of knowledge and justification. (shrink)

This book discusses Process Pragmatism, the view that whatever is, derives from interactions. The contributors examine and defend its merits by focusing on major topics, including truth, the existence of unobservables, the origin of knowledge, scientific activity, mathematical functions, laws of nature, and moral agency.

本书内容包括:生活和著作;查拉图斯特拉如是说;上帝的死亡;狐独;自我的提升——超人;自主的道德;冲创意志;反德意志国家主义等。.

This chapter contains section titled: Main Approaches to Wittgenstein Interpretation Themes and Controversies Questions of Style and Method The Articles in This Volume.

Wandel der Arbeit und Herausforderungen -- Kollektivsubjekte/Zivilgesellschaft/Kirche zum Thema Arbeit und Berufe --- Persönlichkeiten zum Thema Arbeit und Beruf -- Zukunft der Arbeit.

In _The Preparation of the Novel_, a collection of lectures delivered at a defining moment in Roland Barthes's career (and completed just weeks before his death), the critic spoke of his struggle to discover a different way of writing and a new approach to life. _The Neutral_ preceded this work, containing Barthes's challenge to the classic oppositions of Western thought and his effort to establish new pathways of meaning. _How to Live Together_ predates both of these achievements, a series (...) of lectures exploring solitude and the degree of contact necessary for individuals to exist and create at their own pace. A distinct project that sets the tone for his subsequent lectures, _How to Live Together_ is a key introduction to Barthes's pedagogical methods and critical worldview. In this work, Barthes focuses on the concept of "idiorrhythmy," a productive form of living together in which one recognizes and respects the individual rhythms of the other. He explores this phenomenon through five texts that represent different living spaces and their associated ways of life: Émile Zola's _Pot-Bouille_, set in a Parisian apartment building; Thomas Mann's _The Magic Mountain_, which takes place in a sanatorium; André Gide's _La Séquestrée de Poitiers_, based on the true story of a woman confined to her bedroom; Daniel Defoe's _Robinson Crusoe_, about a castaway on a remote island; and Pallidius's _Lausiac History_, detailing the ascetic lives of the desert fathers. As with his previous lecture books, _How to Live Together_ exemplifies Barthes's singular approach to teaching, in which he invites his audience to investigate with him--or for him--and wholly incorporates his listeners into his discoveries. Rich with playful observations and suggestive prose, _How to Live Together_ orients English-speaking readers to the full power of Barthes's intellectual adventures. (shrink)

Le premier numéro de Pierre d'angle s'ouvrait par un éditorial qui en proposait l'esprit et les orientations. Il nous a paru opportun, à l'occasion de cettetroisième livraison, d'approfondir sous forme d'une méditation à trois voix, et selon une thématisation plus explicite - à la fois philosophique, historienne et théologique -, les motif et les enjeux de ce dialogue de la foi avec la culture contemporaine, si difficile qu'il soit de saisir celle-ci dans son unité. Nous avons choisi de vous présenter (...) notre démarche sous la forme d'un paradoxe.. (shrink)