Isaiah Berlin was one of the greatest thinkers of the twentieth century - a man who set ideas on fire. His defence of liberty and plurality was passionate and persuasive and inspired a generation. His ideas - especially his reasoned rejection of excessive certainty and political despotism - have become even more prescient and vital today.But who was the man behind such influential views? In Search of Isaiah Berlin tells the compelling story of a decades-long collaboration between Berlin and his (...) editor, Henry Hardy, who made it his vocation to bring Berlin's huge body of work into print. Hardy discovered that Berlin had written far more than people thought, much of it unpublished. As he describes his struggles with Berlin, who was almost on principle unwilling to have his work published, an intimate and revealing picture of the self-deprecating philosopher emerges. This is a unique portrait of a man who gave us a new way of thinking about the human predicament, and whose work had for most of his life remained largely out of view. (shrink)

KEY POINTS In Canada, commercial data brokers collect deidentified patient data from pharmacies, private drug insurers, the federal government and medical clinics without patient consent. Although pharmaceutical companies are the data brokers’ primary customers, academics and nonprofit and public entities also use commercial data sets, given the absence of a coordinated public approach to collecting these data across Canada. Risks of commercialized patient data include loss of anonymity, surveillance and marketing, discrimination and violation of Indigenous data sovereignty. Coordinated infrastructure for (...) the collection and coordination of health data across Canada and updated privacy legislation would protect individuals and communities and enable appropriate data uses. (shrink)

Conjectures are made on the text of three passages in Tibullus, Books 1–2: 1.4.26 hastam … suam for crines … suos, 2.1.56 membra for bache, 2.4.60 aliis rebus for alias herbas.

A growing literature examines the organizational factors that promote women’s access to positions of organizational power. Fewer studies, however, explore the implications of women in leadership positions for the opportunities and experiences of subordinates. Do women leaders serve to undo the gendered organization? In other words, is women’s greater representation in leadership positions associated with less gender segregation at lower organizational levels? We explore this question by drawing on Cohen and Huffman’s conceptual framework of women leaders as either “change agents” (...) or “cogs in the machine” and analyze a unique multilevel data set of workplaces nested within Fortune 1000 firms. Our findings generally support the “agents of change” perspective. Women’s representation among corporate boards of directors, corporate executives, and workplace managers is associated with less workplace gender segregation. Hence, it appears that women’s access to organizational power helps to undo the gendered organization. (shrink)

Inside this complete guide you will find: A guide to facilitate conversation with your family; How to create peace when war has been declared on your body; How to alleviate pain and suffering; How to choose your own end; How to use the dying process as a mechanism for personal and family growth. Filled with inspirational and helpful stories, Mortal Dilemmas... is a book that not only will prepare you for the inevitable, but will also give you a sense of (...) satisfaction and control."--P. [4] of cover. (shrink)

Predatory grooming is a form of abuse most familiar from high-profile cases of sexual misconduct, for example, the Nassar case at Michigan State. Predatory groomers target individuals in a systematic effort to lead them into relationships in which they are vulnerable to exploitation. This is an example of a broader form of epistemic misconduct that Leydon-Hardy describes as epistemic infringement, where this involves the contravention of social and epistemic norms in a way that undermines our epistemic agency. In this (...) chapter, Leydon-Hardy looks at the distinctive epistemic harm caused by epistemic infringement. She argues that this harm cannot be understood simply as the victim’s having a false belief, or even as her being alienated from her belief-forming mechanisms. A deeper understanding of the harm caused by infringement shows that it stems from damage to one’s epistemic agency, and indeed, to one’s personhood. (shrink)

This article explores how ethics and religion interface in everyday life by drawing on a study examining the negotiation of religious and spiritual plurality in health care. Employing methods of critical ethnography, namely, interviews and participant observation, data were collected from patients, health care providers, administrators and spiritual care providers. The findings revealed the degree to which `lived religion' was intertwined with `lived ethics' for many participants; particularly for people from the Sikh faith. For these participants, religion was woven into (...) everyday life, making distinctions between public and private, secular and sacred spaces improbable. Individual interactions, institutional resource allocation, and social discourses are all embedded in social relationships of power that prevent religion from being a solely personal or private matter. Strategies for the reintegration of religion into nursing ethics are: adjusting professional codes and theories of ethics to reflect the influence of religion; and the contribution of critical perspectives, such as postcolonial feminism, to the understanding of lived ethics. (shrink)

IVF as lottery or investment: contesting metaphors in discourses of infertilityThis paper reports an aspect of a poststructural feminist study in which I explored the discursive formations within which women for whom in vitro fertilisation (IVF) was unsuccessful constitute themselves. In my exploration I draw on data from interviews with women who discontinued infertility treatment, print media material and infertility self‐help books. Specifically, I highlight a metaphor of lottery in discourses of infertility, arguing that it is hegemonic and showing how (...) when women are situated as gamblers, the metaphor is instrumental in polarising them into ‘winners’ or ‘losers’ in relation to the subjectivity of motherhood. I further deconstruct these subjectivities, showing how ‘winners’ are valorised and ‘losers’ are pathologised. But importantly, I show how infertile women who are not mothers resisted locating themselves as ‘losers’ in a metaphor of lottery and instead situated themselves in a contesting metaphor of investment as diligent ‘workers’ and as active agents in choosing the best employment of their bodily and monetary resources. This paper therefore amplifies the marginalised perspective of infertile women who are not mothers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:One Parable, Two Interpretations:Pope Francis and William Langland on the Good Samaritan*Sheryl OvermyerInterpretations of the parable of the Good Samaritan (Luke 10:25–37) focus on its theology, ethics, ecclesiology, and even moral psychology. The parable has much to say regarding holiness. It treats how to become holy and distinct acts of holiness, the exemplar of holiness, and the reality and effects of sin. In the history of interpretation, the (...) parable is taken to offer a model of the relationship between the fallen man and grace, the devil and the garment of virtue, the law and love, Christ and the Church. In short, the parable allegorizes salvation history.1I focus conversation about this parable through two interpretations-Pope Francis's Fratelli Tutti [FT], promulgated October 3, 2020, and William Langland's Piers Plowman [PP] circulating circa 1380. Some might hold that Francis's interpretation of the parable is ethical while Langland's is theological.2 Both interpretations of the parable are works of moral theology that intimate distinct understandings of what it means to embody [End Page 541] the Gospel and answer the universal call to holiness. In this essay, I outline the parable of the Good Samaritan as treated in Fratelli Tutti and Piers Plowman (first section), compare the major figures of the parable (second section), and compare their visions of charity (third section). In sum, I argue the encyclical sidelines crucial elements in the medieval figuration of the parable. Pope Francis elides critical issues of sin, agency, Christology, and the Church traditionally associated with this parable—all center on the Samaritan as Christ.Two Interpretations in OutlineFratelli Tutti's Parable of the Good SamaritanPope Francis's third encyclical, Fratelli Tutti, is unique in its genre. The encyclical includes all brothers and sisters in its scope of fraternity and social friendship and is addressed to all (§1). The inspiration for the encyclical includes St. Francis's visit to the Sultan some eight hundred years ago and the 2019 Document on Human Fraternity for World Peace and Living Together, a statement signed by Pope Francis and Sheikh Ahmed el-Tayeb, Grand Imam of Al-Azhar. Indeed, the joint document plays a critical role in the encyclical, sharing a common framework of a doctrine of creation and doctrine of God (FT §5). Because Pope Francis includes all of humanity in the audience of this encyclical and its sources of inspiration are broadly humanitarian, it is fair to raise a question about distinctively Catholic elements to the encyclical.The encyclical chapter devoted to the parable of the Good Samaritan (chapter 2 [§§56–86], treating Luke 10:25–37) intensifies these theological questions. Just as the encyclical is "addressed to all people of good will, regardless of religious convictions," likewise the parable is of universal relevance as it "is one that any of us can relate to and find challenging" (§56). Francis's interpretation of the parable encapsulates Fratelli Tutti's themes.The subject of the parable is, according to Pope Francis, the age-old problem of neighborly love (§57).3 The parable involves several figures: the wounded man lying on the wayside, the robbers, the passers-by, and the Samaritan.4 The wounded are the subject of the encyclical's first chapter. Francis characterizes the wounded as those members of weaker and poorer regions whom the global economy exploits; the poor, disabled, and elderly [End Page 542] who seem no longer useful; children, women, and men of all ages who live under contemporary forms of slavery such as trafficking; and victims of economically driven violence including war, terrorist attacks, and racial and religious persecution (§§§ 12, 18, 24–25). Francis admits that we feel like the wounded, "helpless because our institutions are neglected and lack resources, or simply serve the interests of a few" (§76). However, the primary identification of the wounded focuses on those pushed to the margins by profit-driven economic, technologically progressive, politically divisive, dehumanizing global forces (§76 briefly suggests our identification with the injured man).The parable of the Good Samaritan brings these vast forces to bear our everyday relationships—we all experience an interior struggle when we encounter anyone who suffers (§69... (shrink)

Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non-Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of conclusions (...) and questions regarding the moral life that lend a fresh perspective to “pagan virtues” and (2) corresponding methodological suggestions for improving Herdt's project that would, to my mind, reaffirm her normative conclusions regarding the most viable ways forward for contemporary discussions of virtue. (shrink)

Introduction: our environment is out of control -- The foundation: your environment shapes you -- Every hero is the product of a situation : understanding the proximity effect -- How your environment shapes you : the myth of willpower -- Use positive-stress environments to promote change -- Create enriched environments : the key of "forcing functions" to promote change -- More than good intentions : how to adapt to new and difficult environments -- Grow into your goals : outsource your (...) motivation to high pressure environments -- Optimal environments for rapid learning : shortcuts to success -- Rotate your environments : change it up based on the work you're doing -- Find unique collaborations : design your world through transformational relationships -- Never forget where you came from : remember the environment where you began -- Pse rejuvinating environments to promote recovery and growth -- Establish your value system : the clearer you get, the more successful you'll be -- Remove everything that conflicts with your values : how to make tough choices -- Change your defaults : outsource your behavior to your environment -- Create triggers to prevent self-sabotage : putting failure-planning to work -- Shock your routine : the power of regular sabbaticals -- Reset your body and brain every week: the power of a fast -- Designate a sacred space : create an environment to stay on course -- Conclusion: no matter where you are, you can change -- Acknowledgments -- Index -- About the author. (shrink)

This essay reviews recent feminist scholarship, autobiographical narrative and fiction which explores nurses' engagement with empire in Africa and elsewhere in this century. Such literature suggests that while nursing work may have improved native health in colonized regions, it also contributed significantly to the establishment and stabilization of the racialized order of colonial rule. Of particular significance was colonial nursing's intervention into the reproductive practices of native women, resulting in the loss of local knowledges and autonomy, the disruption of complex (...) social links and indigenous health strategies, and the expansion of markets for western capitalism. (shrink)

En el escrito Vorläufige Thesen zur Refomation der Philosophie, Ludwig Feuerbach atribuye a Spinoza la autoría de la filosofía especulativa. A la zaga queda Schelling, considerado por Feuerbach únicamente como el restaurador de la misma. En la secuencia establecida por éste, Hegel sería, por su parte, solo un elemento más en la constitución de la filosofía especulativa, aunque tiene el mérito de completar tal sistema de pensamiento. En el presente artículo pretendo determinar en qué medida el autor de esta filosofía (...) se halla presente en el que la consuma. Esbozaré la forma y grado de esa presencia poniendo el foco en un aspecto nuclear, que, al mismo tiempo, servirá de guía del trabajo aquí propuesto: la negación. (shrink)

Abstract The aim of this paper is to examine the propaganda power of Madison’s Solidarity Sing-Along. To do so, I will modify the Epistemic Merit Model of propaganda so that it can account for a broader spectrum of propaganda. I will show how this is consistent with other accounts of musical pragmatics and the potential political function of songs and music. This will provide the ground for a robust interpretation of the political meanings of the Solidarity Sing-Along. I will assume (...) the Madison protests and the Solidarity Sing-Along can be considered a paradigm case of peaceful protest as it has been claimed that the Madison protest and the role of art within those protests set the stage for the Occupy Movement protests later in the same year. (shrink)

Aristotle maintains that every man has, or should have, a single end, a target at which he aims. The doctrine is stated in E.N. I 2. ‘If, then, there is some end of the things we do which we desire for its own sake, and if we do not choose everything for the sake of something else, clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall (...) we not, like archers who have a mark to aim t, be more likely to hit upon what is right?’. Aristotle does not here prove, nor need we understand him as claiming to prove, that there is only one end which is desired for itself. He points out correctly that, if there are objects which are desired but not desired for themselves, there must be some object which is desired for itself. The passage further suggests that, if there were one such object and one only, this fact would be important and helpful for the conduct of life. (shrink)

In this paper I discuss Plato's conception of expertise as a part of the Platonic theory of a good, successful life (eudaimonia). In various Platonic dialogues, Socrates argues that the good life requires a certain kind of knowledge that guides all our good, beneficial actions: the “knowledge of the good and bad”, which is to be acquired by “questioning ourselves and examining our and others’ beliefs”. This knowledge encompasses the particular knowledge of how to recognize experts in a given technical (...) domain. The central element in Socrates’ account of an expert is what I call the truth-and-caring criterion: an expert has to make seeking the truth and avoiding (avoidable) error her supreme epistemic goal and she has to make caring for common goods the supreme goal of practising her expertise. (shrink)

Is thinking necessarily linguistic? Do we _think with words_, to use Bermudez’s (2003) phrase? Or does thinking occur in some other, yet to be determined, representational format? Or again do we think in various formats, switching from one to the other as tasks demand? In virtue perhaps of the ambiguous nature of first-person introspective data on the matter, philosophers have traditionally disagreed on this question, some thinking that thought had to be pictorial, other insisting that it could not be but (...) linguistic. When any problem divides a community of otherwise intelligent rational thinkers, one suspects some deep conceptual confusion is at play. Indeed, we believe that the conceptual categories used to frame these and related questions are so hopelessly muddled that one could honestly answer “both simultaneously”, or “neither”, depending one what is meant by the alternatives. But let’s get our priorities straight. This paper first and foremost aims at defending what we believe to be a step in that direction of the proper view of thinking, a view we call the spatial-motor view. In order to do so, however, we have found it essential to start by address the conceptual confusion just alluded to. Accordingly, the paper proceeds in two steps. First a conceptual step, in which we reconsider some of the traditional categories brought into play when thinking about thinking. Then an empirical step, in which we offer empirical evidence for one of the views conceptually isolated during the first part of the work. Future version of this collaborative work will include a speculative step in which we spin out an evolutionary and developmental scenario whose function it is justify the spatial-motor view by showing how it fits into current evolutionary and developmental theories. (shrink)

Is thinking necessarily linguistic? Do we think with words, to use Bermudez’s (2003) phrase? Or does thinking occur in some other, yet to be determined, representational format? Or again do we think in various formats, switching from one to the other as tasks demand? In virtue perhaps of the ambiguous na- ture of first-person introspective data on the matter, philosophers have tradition- ally disagreed on this question, some thinking that thought had to be pictorial, other insisting that it could not (...) be but linguistic. When any problem divides a community of otherwise intelligent rational thinkers, one suspects some deep conceptual confusion is at play. Indeed, we believe that the conceptual cate- gories used to frame these and related questions are so hopelessly muddled that one could honestly answer “both simultaneously”, or “neither”, depending one what is meant by the alternatives. But let’s get our priorities straight. This paper first and foremost aims at defending what we believe to be a step in that direc- tion of the proper view of thinking, a view we call the spatial-motor view. In order to do so, however, we have found it essential to start by addressing the conceptual confusion just alluded to. Accordingly, the paper proceeds in two steps. First a conceptual step, in which we reconsider some of the traditional categories brought into play when thinking about thinking. Then an empirical step, in which we offer empirical evidence for one of the views conceptually isolated during the first part of the work. Future version of this collaborative work will include a speculative step in which we spin out an evolutionary and developmental scenario whose function it is justify the spatial-motor view by showing how it fits into current evolutionary and developmental theories. (shrink)

This paper challenges the traditional account of vulnerability in healthcare which conceptualizes vulnerability as a list of identifiable subpopulations. This list of ‘usual suspects’, focusing on groups from lower resource settings, is a narrow account of vulnerability. In this article we argue that in certain circumstances middle-class individuals can be also rendered vulnerable. We propose a relational and layered account of vulnerability and explore this concept using the case study of cord blood (CB) banking. In the first section, two different (...) approaches to ‘vulnerability’ are contrasted: categorical versus layered. In the second section, we describe CB banking and present a case study of CB banking in Argentina. We examine the types of pressure that middle-class pregnant women feel when considering CB collection and storage. In section three, we use the CB banking case study to critique the categorical approach to vulnerability: this model is unable to account for the ways in which these women are vulnerable. A layered account of vulnerability identifies several ways in which middle-class women are vulnerable. Finally, by utilizing the layered approach, this paper suggests how public health policies could be designed to overcome vulnerabilities. (shrink)

Socrates, Sports, and Students involves a philosophical justification for the inclusion of physical education in the school system. This book will appeal to physical educators and administrators interested in justifying their activity, as well as philosophers and professors in the areas of education and sport.