Other formats of this book available via https://openeducationalberta.ca/educationaltechnologyethics/.

The Warrior Women of Islam: Female Empowerment in Arabic Popular Literature. By Remke Kruk. London: I. B. Tauris, 2014. Pp. xxv + 272. £62 ; £15.99.

In this article the author revisits the question of how feminist theory/theories could address questions regarding universalism, sameness, difference, and the quest for justice. She reconsiders the quest for justice and equality for women and the possibilities of a feminist perspective on justice and a feminist `community'. The three feminist theorists that she discusses are Martha Nussbaum, Drucilla Cornell, and Iris Marion Young. Nussbaum is closer to a liberal defense of universal values – Cornell and Young stand critical of liberalism (...) and focus on sublimity, dignity, and asymmetrical reciprocity. The author supports the perspective of the latter two theorists and applies these perspectives to aspects of South African equality jurisprudence. She also considers critically the extent to which the Draft Protocol to the African Charter on Human and People's Rights on the Rights of Women in Africa breaks with liberal universalism and sameness. To the end she supports a notion of` slowing down' in order to protect women's freedom and dignity, to approach each other with wonder and respect. (shrink)

It has often been thought that our knowledge of ourselves is _different_ from, perhaps in some sense _better_ than, our knowledge of things other than ourselves. Indeed, there is a thriving research area in epistemology dedicated to seeking an account of self-knowledge that would articulate and explain its difference from, and superiority over, other knowledge. Such an account would thus illuminate the descriptive and normative difference between self-knowledge and other knowledge.¹ At the same time, self- knowledge has also encountered its (...) share of skeptics – philosophers who refuse to accord it any descriptive, let alone normative, distinction. In this paper, we argue that there is at least one _species_ of self-knowledge that is different from, and better than, other knowledge. It is a specific kind of knowledge of one’s concurrent phenomenal experiences. Call knowledge of one’s own phenomenal experiences _phenomenal knowledge_. Our claim is that some (though not all) phenomenal knowledge is different from, and better than, non-phenomenal knowledge. In other. (shrink)

The main objective of this article is to reflect on the way in which a certain neoliberal logic and rationality have become common-sense and to contemplate the possibility of a different aesthetic. The tone or mood of this piece draws on recent work on atmosphere, affect and complexity, which will be used to explore the theme of neoliberalism within the context of the university. In the course of this discussion, I will consider questions such as: how could a different aesthetic (...) influence the university as public space; the curriculum and academic community and friendship? How could a different aesthetic respond to epistemic, ontological and, inherently tied to them, spatial injustice? (shrink)

The main objective of this article is to reflect on the way in which a certain neoliberal logic and rationality have become common-sense and to contemplate the possibility of a different aesthetic. The tone or mood of this piece draws on recent work on atmosphere, affect and complexity, which will be used to explore the theme of neoliberalism within the context of the university. In the course of this discussion, I will consider questions such as: how could a different aesthetic (...) influence the university as public space; the curriculum and academic community and friendship? How could a different aesthetic respond to epistemic, ontological and, inherently tied to them, spatial injustice? (shrink)

The article explores the location of Central and Eastern Europe in transnational feminist studies. Despite the acknowledgement of the situatedness of knowledge, feminist theorising nevertheless seems to continue to be organised around a limited number of central axes and internalised progress narratives. The authors argue that there is a pressing need for theories which can approach the near absence of Central and Eastern European perspectives from transnational feminist theorising, and challenge the limited number of discursive tropes associated with post-socialist Central (...) and Eastern Europe – especially that of a ‘lag’, where difference is translated into a temporal distance. Instead, the authors suggest that a more inclusive vision of transnational feminist studies can be achieved by applying the decolonial framework to the post-socialist context, as explicated in the work of Madina Tlostanova. (shrink)

Few scholars have investigated the considerations of over-empowered teams from a non-consequential ethics approach. Leveraging a virtue-based ethics lens of team empowerment, we provide a framework of team ethical orientation and over-empowerment using highly influential market research teams as a basis for our analysis. The purpose of this research is to contrast how teams founded on virtue-based ethics can attenuate ethical dilemmas and negative organizational outcomes from team over-empowerment. We provide a framework of four conditions that include Sophisticated, Suppressed, Contagion, (...) and Impeded to discuss alignment between team ethical orientation and team empowerment. Through this framework, we aim to further our understanding of empowered team behavior between action that is virtuous, moral, and ethical and activity that threatens organizational values and goals. (shrink)

Understanding Computers and Cognition presents an important and controversial new approach to understanding what computers do and how their functioning is related to human language, thought, and action. While it is a book about computers, Understanding Computers and Cognition goes beyond the specific issues of what computers can or can't do. It is a broad-ranging discussion exploring the background of understanding in which the discourse about computers and technology takes place. Understanding Computers and Cognition is written for a wide audience, (...) not just those professionals involved in computer design or artificial intelligence. It represents an important contribution to the ongoing discussion about what it means to be a machine, and what it means to be human. Book jacket. (shrink)

Phusis, Aletheia, Khreon, Moira, Logos: tels sont les Grundworte, ces paroles fondamentales qui inaugurerent notre destin, et dont Heidegger devoile le double statut: ouvrant le commencement, elles abritent l'origine; donnant le branle a l'histoire manifeste de la pensee, elles restent en meme temps porteuses de son versant secret, et toujours oublie. C'est ce versant secret qui est ici explore, faisant de ce livre la patiente reconstitution du texte de l'origine. Texte essentiel, puisque ce n'est que lorsqu'il est retabli que notre (...) histoire, enfin rendue a elle-meme, peut trouver sa cloture; que la question de l'etre, enfin pensee comme question, peut etre abandonnee. C'est dire que l'oeuvre heideggerienne connait un double tournant: le premier permet a la pensee de s'engager dans la question de l'etre comme histoire; le second lui permet de se degager de cette meme question, et de clore l'histoire. De ces deux ruptures, l'une precoce et assez generalement reconnue, est celle de la Kehre, l'autre, tardive et plus meconnue, est celle de l'Ereignis. (shrink)

English summary: This book centers on paradoxical identities highlighted in literature and film. The underlying idea is that all identities are divided between the life and death aspects of our existence. Reading identities against the grain helps us to better understand this conflict that often goes unseen. French description: L'interrogation Qui suis-je? fait de l'identite une question. Sa conjugaison sous la forme Lequel suis-je? suggere la possibilite d'une identite plurielle. Ce livre est consacre aux identites paradoxales, telles que nous les (...) presentent la litterature et la psychopathologie. Marlene Zarader a partir d'exemples tires de la litterature et du cinema repense la question de l'identite personnelle. L'hypothese est que le clivage mis en lumiere par les identites divisees traverse souterrainement toute identite - meme s'il s'y trouve surmonte. Et qu'il trouve son origine dans un conflit entre deux dimensions de l'existence: l'une qui nous porte vers la vie, l'autre qui nous en detourne et aspire a la mort. Ce combat caracteristique de l'existence est le plus souvent meconnu. Il peut pourtant etre reconnu si l'on porte attention aux traces qu'il laisse. Or c'est dans le champ de l'identite que ces traces sont le plus parlantes; et ce sont les identites paradoxales - qui nous constituent tous - qui les font le mieux entendre. (shrink)

Drawing on Heidegger’s corpus, the work of historians and biblical specialists, and contemporary philosophers like Levinas and Derrida, Zarader brings to light the evolution of an impense;—or unthought thought—that bespeaks a complex debt at the core of Heidegger’s hermeneutic ontology. Zarader argues forcefully that in his interpretation of Western thought and culture, Heidegger manages to recognize only two main lines of inheritance: the “Greek” line of philosophical thinking, and the Christian tradition of “faith.” From this perspective, Heidegger systematically avoids any (...) explicit or meaningful recognition of the contribution made by the Hebraic biblical and exegetical traditions to Western thought and culture. Zarader argues that this avoidance is significant, not simply because it involves an inexcusable historical oversight, but more importantly because Heidegger’s own philosophical project draws on and develops themes that appear first, and fundamentally, within the very Hebraic traditions that he avoids, betraying an “unthought debt” to Hebraic tradition. (shrink)

The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited Very Short Introduction, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only in (...) modern times that the question has become problematic. But instead of tackling it head-on, many of us cope with the feelings of meaninglessness in our lives by filling them with everything from football to sex, Kabbala, Scientology, "New Age softheadedness," or fundamentalism. On the other hand, Eagleton notes, many educated people believe that life is an evolutionary accident that has no intrinsic meaning. If our lives have meaning, it is something with which we manage to invest them, not something with which they come ready made. Eagleton probes this view of meaning as a kind of private enterprise, and concludes that it fails to holds up. He argues instead that the meaning of life is not a solution to a problem, but a matter of living in a certain way. It is not metaphysical but ethical. It is not something separate from life, but what makes it worth living--that is, a certain quality, depth, abundance and intensity of life. Here then is a brilliant discussion of the problem of meaning by a leading thinker, who writes with a light and often irreverent touch, but with a very serious end in mind. (shrink)

... rushing around like the red queen in a world where change is virtuous merely because it is change, we can start by putting up some resistance. ...

In this article the author revisits Carol Smart’s 1989 publication Feminism and the power of law. She engages with Smart’s main claims by way of a number of other thinkers. Following Marianne Constable’s description of contemporary American legal thought as socio-legal, the author tentatively considers if it could be argued that some strains in contemporary legal feminism that adopted a sociological method resulted in a similar absence of justice that concerns Constable. Smart’s caution against the development of a feminist jurisprudence (...) is critically analysed with the benefit of hindsight. Drawing on Deleuze and Guattari, Foucault and Goodrich, the author tentatively considers the becoming of a feminist jurisprudence as a minor jurisprudence. What we most lack is a belief in the world, we’ve quite lost the world, it’s been taken from us. (Deleuze 1995, 176)Sociology takes social creation to be the whole of what is and will be. (Constable 1994a, 589). (shrink)

By reflecting on a variety of cartoon representations of teachers and their work, this paper outlines a semiotic approach to undertaking research on teachers' professional cultures.

Little is known about how and why corporate social responsibility (CSR) emerged in lesser developed countries. In order to address this knowledge gap, we used Chile as a test case and conducted a series of in-depth interviews with leaders of CSR initiatives. We also did an Internet and literature search to help provide support for the findings that emerged from our data. We discovered that while there are similarities in the drivers of CSR in developed countries, there are distinct differences (...) as well. In particular, we found that different sectors drive CSR in Chile. In contrast to other geographies where consumer demand and government regulation provided the impetus for CSR efforts, multinational companies (MNCs) and non-governmental organizations (NGOs) are key actors in Chile. MNCs imported their CSR beliefs, skills, and processes into Chile. Their efforts resulted in a virtuous cycle. Once large domestic firms felt pressured by their MNC rivals, they too adopted CSR initiatives. The ability to manage relationships with multiple stakeholders and perceptions of authenticity were also critical to the success of CSR in Chile. Using network theory as a lens, we suggest that network density and centrality largely determine whether CSR efforts will be authentic. Based on these contentions, we suggest avenues for future research. (shrink)

America is driven by vengeance in Terry Aladjem's provocative account – a reactive, public anger that is a threat to democratic justice itself. From the return of the death penalty to the wars on terror and in Iraq, Americans demand retribution and moral certainty; they assert the 'rights of victims' and make pronouncements against 'evil'. Yet for Aladjem this dangerously authoritarian turn has its origins in the tradition of liberal justice itself – in theories of punishment that justify inflicting pain (...) and in the punitive practices that result. Exploring vengeance as the defining problem of our time, Aladjem returns to the theories of Locke, Hegel and Mill. He engages the ancient Greeks, Nietzsche, Paine and Foucault to challenge liberal assumptions about punishment. He interrogates American law, capital punishment and images of justice in the media. He envisions a democratic justice that is better able to contain its vengeance. (shrink)

This article takes as its starting point the observation that neoliberalism is a concept that is ‘oft-invoked but ill-defined’. It provides a taxonomy of uses of the term neoliberalism to include: an all-purpose denunciatory category; ‘the way things are’; an institutional framework characterizing particular forms of national capitalism, most notably the Anglo-American ones; a dominant ideology of global capitalism; a form of governmentality and hegemony; and a variant within the broad framework of liberalism as both theory and policy discourse. It (...) is argued that this sprawling set of definitions are not mutually compatible, and that uses of the term need to be dramatically narrowed from its current association with anything and everything that a particular author may find objectionable. In particular, it is argued that the uses of the term by Michel Foucault in his 1978–9 lectures, found in The Birth of Biopolitics, are not particularly compatible with its more recent status as a variant of dominant ideology or hegemony theories. It instead proposes understanding neoliberalism in terms of historical institutionalism, with Foucault’s account of historical change complementing Max Weber’s work identifying the distinctive economic sociology of national capitalisms. (shrink)

The analysis of legal communication has almost exclusively been the domain of discourse analysts focusing on the ways that the linguistic system is used to realise legal meanings. Multimodal discourse analysis, where visual forms in combination with traditional linguistic expressions co-occur, is now also an area of expanding interest. Taking a Systemic Functional Linguistics “social semiotic” perspective, this paper applies and critiques an analytical framework that has been used for examining intersemiotic complementarity in various types of page-based multimodal texts by (...) analysing a cartoon satirizing the demands that verdict deliberations can make on a citizen jury seated in a Crown Court. While the multimodal analysis reveals that a straightforward application of this analytical framework is useful in and of itself, it is argued that the framework needs to be extended to also account for further and more complex layers of represented meaning. The analysis is also situated in the wider legal social semiotic, and draws attention to international debates on the efficacy of the jury system itself. (shrink)

Tesón's “humanitarian rationales” for the war in Iraq strain the traditional understanding of humanitarian intervention: The first, that the war was fought to overthrow a tyrant. The second, that it was a defense strategy establishing democratic regimes peacefully, but by force if necessary.

In this book Macdonald elaborates a democratic framework based on the new theoretical concepts of 'public power', 'stakeholder communities' and 'non-electoral representation', and illustrates the practical implications of these proposals for projects of global institutional reform.

It is a mixed pleasure to see F. Matthias Alexander acknowledged in the fall 2007 issue of Education and Culture ("Dewey, women, and weirdoes: Or, the potential rewards for scholars who dialog across difference," 23[2], 27-62). As a professional descendant of Alexander who has been teaching the Alexander Technique (AT) for 30 years, I am glad to see Cunningham et al. including him in the list of positive influences in John Dewey's life. However, I believe Cunningham's contribution to this article, (...) "Shared explorations of body-mind: The reciprocal influences of Dewey and F. M. Alexander," falls short in its acknowledgement of Alexander and in one important aspect is incorrect. In this response, I hope to set the .. (shrink)

_Wild/lives_ draws on myth, popular culture and analytical psychology to trace the machinations of 'trickster' in contemporary film and television. This archetypal energy traditionally gravitates toward liminal spaces – physical locations and shifting states of mind. By focusing on productions set in remote or isolated spaces, Terrie Waddell explores how key trickster-infused sites of transition reflect the psychological fragility of their willing and unwilling occupants. In differing ways, the selected texts – _Deadwood, Grizzly Man, Lost, Solaris, The Biggest Loser, Amores (...) Perros and Repulsion_ – all play with inner and outer marginality. As this study demonstrates, the dramatic potential of transition is not always geared toward resolution. Prolonging the anxiety of change is an increasingly popular option. Trickster moves within this wildness and instability to agitate a form of dialogue between conscious and unconscious processes. Waddell's imaginative interpretation of screen material and her original positioning of trickster will inspire students of media, cinema, gender and Jungian studies, as well as academics with an interest in the application of Post-Jungian ideas to screen culture. (shrink)