Rapid advances in nanoscience and nanotechnology are profoundly influencing the ways in which we conceptualize the world of the future, and human ability to manipulate matter at the atomic and molecular levels offers previously unimagined possibilities for scientific discovery and technological applications. The convergence of nanotechnology with biotechnology, information technology, cognitive science, and engineering may hold promise for the improvement of human performance at a number of levels. Based on a National Science Foundation-funded Research Experiences for Undergraduates Program in nanoscience (...) and nanotechnology at the University of Central Florida (summer 2002), a variety of social and ethical issues associated with these advances is discussed. Implications for the future of science-technology-society studies and K-16 science education also are presented. (shrink)

This study examines the impact of the Chief Executive Officer ’s interlocking, created through serving on other companies’ audit committees and/or boards, on corporate social responsibility performance of the focal company and that of its linked companies. We find that CEO interlocking positively affects CSR performance of both the focal company and its linked companies. Further analysis shows that interlocks created by the CEO enhance CSR performance and in turn the financial performance of both the focal company and its linked (...) companies. Our findings are robust to a battery of analyses, including Heckman’s selection bias correction, propensity score matching, alternative measures of CSR performance, and CEO interlocks. These findings are important to regulators, company management teams, and other stakeholders with an interest in how the social ties of CEOs influence companies’ CSR performance and in the CSR–financial performance nexus. (shrink)

Study of philosophy of self in Sāṅkhyakārikā by Īśvarakr̥ṣṇa and Essay concerning human understanding by John Locke, 1632-1704.

This paper asks the following question: can an atheist reader fully taste the aesthetic meaning of poetry written by a theist author? This question is discussed with specific reference to the devotional poetry of Tagore. The paper discusses forms of pre-modern religious thinking which influenced Tagore’s conceptions of God, his relation to Nature, human society, and the human self. But it stresses that Tagore’s time was different from those of pre-modern believers. Tagore, as a modern thinker, had to fashion a (...) response to the ‘problem’ of disenchantment. He constructed a philosophic vision that embraced modern science, but argued that it did not dispel the sense of living in an enchanted universe. Consequently, it is argued that a nastika can enjoy his poetry. This requires the nastika to view the idea of God not as a failure of cognition, but as a triumph of the imagination. I can continue to enjoy Tagore’s poetry without unease. (shrink)

Kaviraj Sudipta’s Languages of Secularity outlines two main concerns: recent debates about secularity in Indian social science, and the colonial side of modernity. The former focuses on the reexamination of Indian thinking, and analyzing the historical changes in politics, religion, and Indian society. Sudipta argues that this change in thought was a significant moment in political theory, as it shows how India began to move away from Western social theory, and how the nature of social theory depends on (...) the extension and elaboration of ideas combined with academic thinking from the historical world. Sudipta’s second part of the paper concerns the differences between early modernization theory and more recent theories. Casanova, Jose. (shrink)

The question at the centre of this paper is part of a larger debate. Though the more limited question is hardly ever asked in academic discussions, the larger question – how can knowledge - or more broadly and less helpfully- thought in the world outside the West can be decolonized is at the center of lively debates surrounding the ‘end’ of postcolonial theory. Even this question can be asked in two significantly separate forms: about decolonizing knowledge in these societies; or, (...) alternative, knowledge about these societies, which would presumably include knowledge produced in the Western academia about these societies. The two propositions make a lot of difference. This essay, therefore, deals with that larger question of the humanistic and the historical sciences indirectly, because I believe that without becoming clear about this smaller question – what is Western about Western thought? - which might strike people as odd, we cannot make much progress. Indeed, my claim is that so much of uncertainty still attaches to the first discussion – whether we are making any progress at all or not – is precisely because the second question is not seen with clarity as being a precondition to making progress in the first. (shrink)

Civil society is one of the most used - and abused - concepts in current political thinking. In this important collection of essays, the concept is subjected to rigorous analysis by an international team of contributors, all of whom seek to encourage the historical and comparative understanding of political thought. The volume is divided into two parts: the first section analyses the meaning of civil society in different theoretical traditions of Western philosophy. In the second section, contributors consider the theoretical (...) and practical contexts in which the notion of civil society has been invoked in Asia, Africa and Latin America. These essays demonstrate how an influential Western idea like civil society is itself altered and innovatively modified by the specific contexts of intellectual and practical life in the societies of the South. (shrink)

This article notes the revival of interest in the idea of community in recent debates in political theory. It argues that one of the clearest presentations of the problem was in Hegel, taken up by the radical tradition from Marx. It analyses the further elaboration of the structure of the problem in Marx but argues that there is a baffling difficulty because the answer to the problem of community comes in the form of the state – an apparatus least likely (...) to create communal connection among alienated individuals. Next, Toennies’s classic analysis is taken up for scrutiny. Finally, it suggests that this large question can be broken up into more manageable smaller ones if we think about the artistic representations of the community idyll. (shrink)

Background and Aims The prevalence of religious faith among doctors and its relationship with decision-making in end-of-life care is not well documented. The impact of ethnic differences on this is also poorly understood. This study compares ethnicity and religious faith in the medical and general UK populations, and reports on their associations with ethically controversial decisions taken when providing care to dying patients. Method A postal survey of 3733 UK medical practitioners, of whom 2923 reported on the care of their (...) last patient who died. Findings Specialists in care of the elderly were somewhat more likely to be Hindu or Muslim than other doctors; palliative care specialists were somewhat more likely to be Christian, religious and ‘white’ than others. Ethnicity was largely unrelated to rates of reporting ethically controversial decisions. Independently of speciality, doctors who described themselves as non-religious were more likely than others to report having given continuous deep sedation until death, having taken decisions they expected or partly intended to end life, and to have discussed these decisions with patients judged to have the capacity to participate in discussions. Speciality was independently related to wide variations in the reporting of decisions taken with some intent to end life, with doctors in ‘other hospital’ specialities being almost 10 times as likely to report this when compared with palliative medicine specialists, regardless of religious faith. Conclusions Greater acknowledgement of the relationship of doctors' values with clinical decision-making is advocated. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:216 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc. Sealing Cheng Pikachu’s Tears: Children’s Perspectives on Violence in Hong Kong How do children experience the sudden onset of massive unrest, violence, and police brutality? It has been difficult even for many adults to process how Hong Kong—a cosmopolitan city known for its stability and low crime rate—descended overnight, on June 12, 2019, into tear gas and (...) violent confrontations. What began as a mass protest against amendments to a bill that would have facilitated the extradition of fugitives in Hong Kong to mainland China for trial turned into a protracted struggle for universal suffrage and investigations into police brutality. In the process, countless scenes of excessive police violence against protestors have challenged any dichotomous, black-and-white worldview of good cop/bad criminal; the geography and tempo of the city have been remade by protests, crackdowns, and transportation shutdowns; and social and familial tensions and divisions about the source of the violence have plagued the routines of everyday life. Children, like adults, have to find new ways of being and becoming in the city during this political upheaval. Their existential liminality, however, provides children with a unique perspective from which to sense, experience, and engage with the volatility around them. Careful listening allows children’s “small voices” to speak to “big issues.”1 1. Allison James, “Giving Voice to Children’s Voices: Practices and Problems, Pitfalls and Potentials,” American Anthropologist 109, no. 2 (2007): 261–72. Sealing Cheng 217 Unmooring children from “the restrictive and constricting frameworks of innocence and/or victimhood” with “incomplete moral and social personhood,” Karen Lury analyzed the child as a version of Berlant’s “infantile citizen,” whose “‘stubborn naïveté’ gives her/him enormous power to unsettle, expose, and reframe the machinery of national life.”2 I offer reflections below as an observer of the ways my children participate in their changing world as socio-moral beings. I write as a mother who searches for her own ethical anchor with and through my children in a collective project of engaging with our fears, hopes, and possibilities. “Will the Government Talk to Us?” I am a mother of two girls, ages six and nine. My daughters usually want to go swimming on Sundays, but since June 9, 2019, our family has instead spent many Sundays at marches and protests against the anti-extradition law and police brutality, reiterating the “five demands” of the movement. Our family has participated in protest marches before, but the prospect of walking in a crowd through the city streets for hours in the summer heat—rather than swimming in the pool—was highly unappealing to my kids. I had to explain to them why it was important. I said that if amendments to the Extradition Law passed, we could be accused of committing a crime under mainland Chinese laws, and we would lose our rights to do many of the things we had taken for granted. As an example, I explained that they would not be allowed to watch Winnie the Pooh again because President Xi did not like that people likened him to the cute bear. My daughters found it puzzling why anyone would object to such an innocuous comparison. I also said that if the law passed, we might no longer be free to say the words “8964” commemorating the June 4, 1989, Massacre on Tiananmen Square. (While these changes might not really happen, they speak to Hongkongers’ utter distrust of the judicial system in China.) I explained to my daughters that we needed to tell Chief Executive Carrie Lam and her government that we did not want this law passed. They agreed. 2. Karen Lury, “Children in an Open World: Mobility as Ontology in New Iranian and Turkish Cinema,” Feminist Theory 11, no. 3 (2010): 284; Lauren Berlant, The Queen of America Goes to Washington City: Essays of Sex and Citizenship (Durham, NC: Duke University Press, 1997), 29, quoted in Lury, “Children in an Open World,” 284–5. 218 Sealing Cheng When we joined our first anti-extradition march toward the government headquarters on June 9, we were among one million people who... (shrink)

The sexually violated woman has become a salient symbol in feminist discourse, government policies, the media and transnational activism at this historical juncture. In this article, I seek to understand the conviction of anti-prostitution activists that all women in prostitution are victims (despite evidence to the contrary), and their simultaneous dismissal or condemnation of those women who identify as sex workers. The analysis identifies the centrality of victimhood to the affective logic of women activist leaders in the anti-prostitution movement, and (...) its embeddedness in discourses of suffering and redemption in Korean nationalist historiography. Sexual victimhood thus acquires the power to incite moral outrage, compel consensus and inhibit dissent. Sex workers further come to bear the historical and political burden of righting all that is wrong with the nation, making their elimination essential for the nation’s rescue. Critiques of capitalism and the state become footnotes and silences in this process. In effect, the victimhood of ‘prostituted women’ allows women activists to circulate effectively in the affective economy of the nation as well as in the global anti-trafficking campaign. The passionate activism of anti-prostitution women activists may say less about the state of prostitution than about the activists’ subjectivity as historical and global subjects, and the symbolic world that they locate themselves in. (shrink)

Drawing on the author's experience in devising a localized version of The Vagina Monologues in Hong Kong, this paper critically appraises the ‘global vaginahood’ in the globalization of The Vagina Monologues and the V-Day movement that reproduces a core-periphery relationship in the transnational women's movement. As a theatrical performance and a worldwide movement, these productions are remarkable for the manner in which they raise awareness about women's sexuality and violence against women in different parts of the world. Critical questions, however, (...) remain on the rhetoric of universalism and the ethnocentric methods of the global campaign, with US women's experiences and agenda defining those of women in other parts of the world. As a worldwide campaign, the V-Day movement reproduces a hierarchical model between the global North and South, with an emphasis on Western leadership rather than coalition between partners with different experiences, priorities, and strategies. The paper argues that feminists may develop more effective coalitions with local women by recognizing and identifying locally derived creative efforts to respond to issues that are pertinent to their lives. As such, the paper is a push for dialogues in the V-Day campaign and transnational women's movement in general. (shrink)

This comparative case analysis contrasts two nations – Viet Nam and The United States of America (U.S.) – in terms of processes each employed and results each achieved in respective response to the COVID-19 pandemic. We use a general theory of teaching to contrast the countries in terms of their approaches to COVID public health education. Viet Nam followed the recommendations of the theory. The U.S. did not. While our analysis does not and cannot prove educational theory acted as the (...) sole causal factor in realization of the disparate results in the countries, our case study does illustrate that the different approaches to public health education used by the countries may be counted among factors contributing to wide differences in the contrasting cases. The argument proceeds by 1) describing differences in relevant statistics between Viet Nam and the U.S., 2) outlining the theory of teaching we use to analyze differences in public health education in the two contexts, and 3) discussing successful implementation of the theory in Viet Nam and failure to implement in the U.S. Finally, we 4) dismiss competing explanations of differences between the countries and 5) offer considerations about how the U.S. may educate citizens away from turning the pandemic into a pan(en)demic. (shrink)

Commentators frequently point to the involvement of biomedicine and bio-science in the objectification and commodification of human body parts, and the consequent potential for violation of personal, social and community meanings. Through a study of UK media coverage of controversies associated with the removal of body parts and human materials from children, we argue that an exclusive emphasis on the role of medicine and the bio-sciences in the commodification of human materials ignores the important role played by commercially motivated mass (...) media organizations. Analysis of the language of news reports covering the period of the organ retention controversies in the UK reveals the ways in which the mass media contribute to the commodification of body parts by recruiting them for use in the manufacture of a media scandal. This is achieved through use of horror language, the fetishization of certain body parts, emphasis on the fragmentation of the body, and the use of a variety of rhetorical devices to convey enormity and massive scale. Media participation in the commodification of children's body parts has profound implications for practices and policies in relation to use of body parts, and has significantly influenced the governmental regulation of science and medicine. The role of mass media deserves fuller recognition by theorists of body commodification. (shrink)

It is indeed a challenge for corporations to insulate themselves from the adverse conditions around and foster an organizational culture that ensures ethical behaviour. In their effort to foster and maintain such an organizational culture, corporations through various endeavours try to institutionalize ethics. A successful strategy that aims to institutionalize ethics starts with developing/adopting and implementing codes of conduct and duly complements with ethics education and management. This paper captures the enlightening endeavours of Tata Steel relating to institutionalizing ethics and (...) its impact on transformation within the corporation and its transcendence beyond. (shrink)

Democracy, tolerance, fairness, trust, respect, conversation, self, society, individualism, collectivism, autonomy - these are the things that youth workers talk about. But, do they agree with each other on what these all mean? Or, should it matter? It is in the conversations that youth workers have with each other, and the meanings used to help young people in their lives that define these practitioners. But, if they are not precise in their arguments and do not begin questioning the assumptions behind (...) their ideas and language, youth workers risk leaving young people unable to reason, and - as a result - in danger of being taken in by rhetoric, slogans, false promises, and propaganda. This book shows how youth workers can explore the assumptions behind their work. It raises questions about the values they should hold in relating to each other, the nature of these relationships, and what it is to be a person in society. The book will help workers at all levels, encouraging a diversity of philosophical outlook and helping to understand the tensions that do arise in youth work. (shrink)

ABSTRACT:While the literature on psychedelic medicine emphasizes the importance of set and setting alongside the quality of subjective drug effects for therapeutic efficacy, few scholars have explored the therapeutic frameworks that are used alongside psychedelics in the lab or in the clinic. Based on a narrative analysis of the treatment manual and post-session experience reports from a pilot study of psilocybin-assisted treatment for tobacco smoking cessation, this article examines how therapeutic frameworks interact with the psychedelic substance in ways that can (...) rapidly reshape participants' identity and sense of self. We identified multiple domains relating to identity shift that appear to serve as smoking cessation mechanisms during psilocybin sessions, each of which had an identifiable presence in the manualized treatment. As psychedelic medicine becomes mainstream, consensual and evidence-based approaches to psychedelic-assisted identity shift that respect patient autonomy and encourage empowerment should become areas of focus in the emergent field of psychedelic bioethics. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Cornelius Nepos’ Life of Atticus shows its author as living a life of deliberate withdrawal from politics. This paper compares that life to other models of political withdrawal in Greco-Roman thought and finds that it does not cohere very closely with any of them. Nepos, the paper proposes, deviates from these existing models in showing Atticus as avoiding politics not out of a desire to transcend human life, to reorder politics, or to create a substitute politics of his own, but (...) rather to live what the paper calls ‘social life.’ Atticus embraces human interdependence while rejecting the civic forms in which that interdependence was traditionally expressed in Greece and Rome. (shrink)

This paper traces Alasdair MacIntyre’s account of the development of the Greek polis as presented in A Short History of Ethics, After Virtue, and Whose Justice? Which Rationality?. The paper argues for the centrality of Aristotle’s conception of politics as an architectonic art to this account. It explores the foundations of MacIntyre’s presentation of moral rationality in Homer and offers the poems of Hesiod as an aid to understanding MacIntyre’s view of the post-Homeric crisis in Greek ethics. Aristotle is then (...) invoked to show how MacIntyre represents the polis as a classical response to that crisis. (shrink)