Glitch composition is a meta-discursive practice: rather than writing new music inspired by older recordings, it constructs new music inspired by the technological conditions and limitations in which those recordings emerged. For those listeners who aren’t particularly interested in technology theories, such music is particularly alienating—an in-joke that one doesn’t get. When glitch becomes pop, it loses its theoretical savvy, replacing the “synth pad” in a contemporary pop song. Glitch’s subversion of the bad value judgment placed on damaged media is (...) only a partial one—as scratched CDs (whether they be glitch ones or not) remain economically worthless commodities. (shrink)

A. NATURAL. HISTORY. OF. THE. SENSES. “This is one of the best books of the year—by any measure you want to apply. It is interesting, informative, very well written. This book can be opened on any page and read with relish.... thoroughly  ...

Workplace ethics perceptions drive ethical behaviors, but our understanding of how context shapes the nature of this relationship is limited. Consequently, this article uses contingency theory to explore how perceptions of ethical priorities in the workplace—ethical work climate (EWC)—are differentially associated with ethical behavior based on the broader context. Specifically, we meta-analytically test theoretically relevant cultural values (i.e., collectivism, power distance) and work context factors (i.e., consequence of errors, job autonomy) as moderators of the connection between EWC perceptions and ethical (...) behavior. Our findings reveal that while higher power-distance societal contexts strengthen the connection between EWC perceptions and ethical behavior, work contexts with higher autonomy _weaken_ the connection. We found mixed support for collectivism as a contextual moderator, with results supporting theoretical expectations with one cultural conceptualization but not another. Contrary to expectations, the consequences of errors in work contexts did not moderate the association between EWC perceptions and ethical behavior. Taken together, this meta-analytic investigation highlights the meaningful role of the broader organizational context as a potential boundary condition for the influence of EWC perceptions on ethical behavior. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.4 (2000) 577-593 [Access article in PDF] Machina Ex Deo: William Harvey and the Meaning of Instrument Don Bates Introduction Since our clocks do consistently disclose each hour of the day and night--do they not seem to partake of another body (beyond the elements), and that more divine? But if, under the dominion and management of [our human] Art, such splendid things are (...) daily achieved beyond the powers of the objects themselves,... And if, in serving men they carry out such things as are to be marvelled at, what I ask, may we expect from them when they be instruments in the hand of God? These words come near the end of William Harvey's De generatione animalium. 1 As he does often in this work, he is arguing that it is possible for a material object to behave supra vires elementorum, i.e., in a manner that exceeds what can be explained merely from the qualities of the elements from which it is made. In fact, just before this, he argues that human craftsmanship enables the elements of air and water to make ships sail in opposite directions, fire to do one sort of thing in the kitchen, another in the shops of metal-workers, including the production of iron, which in its turn peacefully tills the soil or besieges the town in war. So if even human Art is capable of making something as wonderful as a clock out of the elements, how much more might God be able to do with them? [End Page 577]Not only is it entirely conceivable that the (divinely) artful manipulation of these same elements can account for the wonders of God's nature--such as the generation of a chick out of an egg--there is also no need to infer the existence of additional entities such as faculties, qualities, agents, and the like. All that is needed is the concept of "instrument." Today such things as his appeal to a clock, his reference to "art," and the word "instrument" itself, are liable to arouse in our minds a fairly mechanical sort of image. Therefore, we need to put this idea in its intellectual context, by looking at where Harvey's notion of instrument is coming from.First, our much more mechanical world view was just coming into being as Harvey (1578-1657) wrote these words. Although the philosophy of his younger contemporary, René Descartes (1596-1650) was not yet in full bloom (he died a year before Harvey's book appeared), Cartesianism was certainly on the explanatory horizon, 2 as was the work of another contemporary and contributor to the "new philosophy," Pierre Gassendi (1592-1655). 3 And, of course, Harvey had certainly known Francis Bacon (1561-1626). 4 Nevertheless, Harvey was a devout Aristotelian who was adamantly opposed to the efforts of these contemporaries to replace Aristotle. 5 Moreover, it was from the Aristotelian tradition, not from the new mechanics, that Harvey had derived the concept of instrument.If, broadly speaking, the "new philosophy" was about a universe that was built like a clock, then the "old" natural philosophies, whether dominated by Platonism, Aristotelianism, Christian theology, or some combination, were about a universe that was socially constructed. 6 Not only was man at the center, to a large extent the workings of the universe were envisioned in terms of social experience. The regularity, predictability, harmony, and wonder of natural phenomena seemed best explained in the language of reason, moral values, motives, responsibilities, hierarchies, laws (in the social sense), and the like, explanatory resources that, in the late ancient and medieval intellectual cultures of Europe, far outweighed either those that appealed to the passively material and the mechanical, or to the random and the chance.But very central to that social model of nature was the concept of instrument, which gave to it something of a mechanical twist. To see how this was so, we need to go back temporarily to the works of Aristotle, the influence of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 43.1 (2005) 83-105 [Access article in PDF] Does Malebranche Need Efficacious Ideas? The Cognitive Faculties, the Ontological Status of Ideas, and Human Attention Susan Peppers-Bates But whatever effort of mind I make, I cannot find an idea of force, efficacy, of power, save in the will of the infinitely perfect Being. Malebranche, Elucidation 15 One of the signatures of 17th century rationalists is (...) their replacement of the Scholastics's dependence on the deliverances of the senses with a dependence on the deliverances of the intellect as the key to gaining knowledge.1 Correct use of the intellect leading to freedom from the passions and to certain knowledge figures prominently in the works of Spinoza and Leibniz. Descartes's Meditations uses skeptical doubt to withdraw the mind from the senses, and his reliance on the meditative genre not only reveals to his readers the intellect as a distinct source of knowledge, but also trains them to use properly their will or faculty of judgment. Commentators have argued persuasively that overthrowing the sense-based epistemology and metaphysics of the Aristotelians depended on "discovering" the primacy of one's intellect over the senses, and using the deliverances of the mind to establish solid foundations for a new metaphysics and epistemology.2 Indeed, [End Page 83] outlining the proper use of the mind's faculties arguably lay at the basis of the Cartesian program in particular. This importance can be seen in Arnauld and Nicole's influential Port-Royal Logic, which aimed at training its readers in the proper use of the intellect.3Few would question Nicolas Malebranche's inclusion in the rationalist tradition.4 For while Malebranche famously takes ideas out of the Cartesian mind and transports them to God's—thus privileging the divine over the natural light—he shares Descartes's belief that our intellect, not our senses, holds the key to metaphysical truths such as the essence of matter, the mind-body distinction, and the existence of God.5 Yet, recently, Nicholas Jolley has contended that Malebranche's later commitment to "efficacious ideas" undermines his earlier belief in the power of the cognitive faculties: he believes that Malebranche abandons his view that the mind makes "real use" of the intellect to know intelligible objects.6 Jolley's position builds upon Alquié and Robinet's claims that around 1694-95 Malebranche moved from a vision "in" God to a vision "by" God. Now God's ideas act on and modify the soul with both sensations and intellectual concepts, rather than the human intellect contemplating ideas in the Divine Reason.7Alquié and Robinet argue that Malebranche, pushed by the battles with Arnauld and Régis over the status of ideas, introduced the language of "efficacious" ideas to explain how the union of the human and the divine mind is supposed to work.8 Robinet in particular suggests that in cashing out the metaphor of God enlightening human minds, Malebranche moved from a static "ontologist" view of idea-objects in God to an active "illuminationist" view whereby divine ideas cause(intellectual [End Page 84] and sensory) perception by modifying the soul.9 Once one accepts this view of the place and function of efficacious ideas in Malebranche's metaphysics, it seems natural to accept Jolley's declaration that the only way for the mind to apprehend ideas in God is if those ideas "act directly on the mind; [if] they thereby cause cognitive states to arise in a substance which is devoid of all genuine cognitive capacities of its own."10 Indeed, Jolley suggests that Malebranche ultimately made the soul passive in all its states, including its volitional ones.11In this paper, I argue that a strong interpretation of efficacious ideas, whereby they appear to become true causal agents, must be rejected precisely because it pushes us into an incorrect reading of Malebranche's theory of the divine and human faculties. Making ideas true causal agents within God privileges divine reason at the... (shrink)

Este ensaio visual desdobra-se de uma pesquisa poética de mestrado na qual o corpo da pesquisadora-artista é tornado objeto de si em experimentação. Essa experimentação se dá a partir da produção de uma série de fotodobragens intitulada Mulher dobrada (2016-2019), realizada em um ambiente rural de origem. Com isso, busca pensar os processos de subjetivação do feminino. O conceito filosófico de dobra, presente nos estudos de filosofia de Michel Foucault e Gilles Deleuze é aberto ao ato físico de dobrar e (...) redobrar o corpo ao meio. Um corpo definido em múltiplas formas, que pertence, mas, por vezes, destoa de seu ambiente. Um corpo que nasce nos diferentes ambientes, aos quais sempre volta, como os ciclos das plantas e a persistência de suas paisagens. Um corpo que, em uma poética, pode criar novas relações e voltar diferente. Fechado em si, protege-se do que é externo. Ao mesmo tempo, seu exercício particular é exposto ao outro, espectador. De dentro e para fora do próprio corpo, através da imagem, o gesto repetido de dobrar-se ao meio testa sua resistência. Entre a ductilidade e a quebra, movimento e inoperância, entre continuidade e ruptura, pertencimento e estranheza, no entre, visa desafiar a anatomia e o olhar identificador do corpo de mulher conhecido, através de uma mulher que olha para si. (shrink)

Aeschylus’ Oresteia supports Aristotle’s claim about the naturalness of the city and the city’s role in shaping justice for humans. In the Oresteia, Aeschylus shows how the city’s justice is the only way to control the wrath of the Furies. Aeschylus shows that the city and its justice tames the Furies and provides for the only way by which the husband-wife relation, which is not a blood tie but provides the basis for which the family is even possible, can be (...) preserved and be secure from the passions the Furies release in their quest for revenge. The Furies and their desire for vengeance for the violation of the blood bond, threaten to undermine the very basis on which the family is founded: the husband-wife bond. Thus Aeschylus gives support and aids Aristotle’s position that the husband-wife bond is a political bond and rests within the realm of the city and the political. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.4 (2000) 635-655 [Access article in PDF] The Mystery of Truth: Louis-Claude de Saint-Martin's Enlightened Mysticism David Bates "... what truth! and what error!" --Goethe on Saint-Martin 1It is hardly surprising that Louis-Claude de Saint-Martin (1743-1803), the philosophe inconnu of late Enlightenment Europe, remains almost completely unknown outside of the marginalized and exotic disciplines of esoterism, theosophy, and mysticism. Although influential in certain (...) circles, Saint-Martin failed to penetrate the mainstream of Enlightenment thought, and what influence he did have in philosophy was largely felt outside of this period altogether, revealing itself in figures such as Maistre, 2 Lamartine, 3 and German Romantics like Franz von Baader. 4 In his own lifetime Saint-Martin was met with incredulity by the forces of rationalism. Voltaire was given a copy of Saint-Martin's 1775 text Des erreurs et de la vérité by a friend of d'Alembert. Voltaire later commented to the mathematician, "I don't believe anyone has ever printed anything more absurd, [End Page 635] more obscure, more crazy, and more stupid." 5 In the Tableau de Paris, Mercier described Saint-Martin and his martinist followers as a sect which turned its back on the paths opened up by sound physics, chemistry, and all natural history in order "to run headlong into an invisible world only they perceived." Saint-Martin taught that the objects we see around us are only "fantastic and deceptive images" and that the truth lies precisely where we cannot see it, Mercier explained. "Physical experiences," the cornerstone of the dominant sensationalist doctrine, were for the martinists only "errors," an "eternal source of folly and deception," wrote Mercier. 6 One review of Saint-Martin's works described their effect as analogous to that of a "pyramid covered in hieroglyphs, erected by an unknown man in a public square," in other words, completely mystifying. 7 The revolutionary Barnave would link martinism with all the other "metaphysical follies," which were, he believed, the result of an overly speculative tendency in eighteenth-century thought. 8For his part Saint-Martin rejected what he considered to be the anti-spiritual tendency of Enlightenment thought. Responding (as a mature student) to the professor Garat, one of the idéologue followers of Condillac, at the École normale in 1795, Saint-Martin wrote: I always admire how you protect youself from materialism by endorsing... the teachings of Condillac. Although I read little, I have just gone through (very quickly, it is true) his Essai sur les origines des connaissances humaines and his Traité des sensations. Whether I have poorly grasped it, or I haven't your secret, I have come across almost no passages which do not repel me; and, I can say, have not encountered one which attracts me. His statue, for example... seems to be a mockery of nature... For me, each of the author's ideas appears to be an attack against man, a veritable homicide. 9Mystic thought, it seems, must oppose Enlightenment. At best, mysticism during the period of Enlightenment will be seen as its "underside" 10 or as the [End Page 636] preparation for coming anti-Enlightenment Romantic doctrines. 11 Indeed, the end of the Enlightenment in France saw a marked interest in esoteric thought and a mystic sensibility. 12 However, the attempt to link mysticism and Enlightenment has almost always been a critical attempt to discover the "superstitious" core of eighteenth-century rationalist thought. In this perspective the study of mystic thought in its own terms can only have antiquarian value, for the mystic approach to truth is, it is claimed, always in the form of a secret, revealed knowledge that can never withstand disciplined analysis. Saint-Martin finds his way into history as either a footnote in large books on Romantic thinking, or as the protaganist in largely incomprehensible ones examining esoteric thought. 13Here, I do not want to claim that Saint-Martin should be "included" in the Enlightenment, but a sympathetic reading of this complex... (shrink)

Resumen En el presente estudio se aborda la descripción de la semántica de los marcadores evidenciales por lo visto y se ve que en el marco de la teoría de la relevancia (TR). Tomando como punto de partida el análisis que Albelda, M. (2018). ¿Atenuación del compromiso del hablante?: El caso de los evidenciales por lo visto y se ve que. Rilce, 34.3, 1179–1214. traza de ambos evidenciales en un corpus oral, se realizó un estudio tanto cuantitativo como cualitativo de (...) los patrones y el rango de interpretaciones de cada expresión en una muestra de géneros escritos formales procedentes del Corpus de Referencia del Español Actual (CREA). Los resultados cuantitativos mostraron algunas diferencias con respecto a los obtenidos por Albelda, M. (2018). ¿Atenuación del compromiso del hablante?: El caso de los evidenciales por lo visto y se ve que. Rilce, 34.3, 1179–1214: por lo visto es principalmente inferencial y, en menor medida, reportativo en la escritura formal. En contraste con los géneros orales, tiende a introducir inferencias genéricas, y en ocasiones también precede conjeturas. Se alinea con el parámetro de la objetividad, permitiendo al emisor mostrar una menor implicación hacia la evidencia, así como un mayor compromiso epistémico hacia la fiabilidad de la información. Se ve que, por el contrario, es generalmente un marcador inferencial, tanto en géneros escritos como orales. Se emplea, principalmente, para encabezar inferencias conjeturales. Con se ve que, el emisor muestra una mayor implicación y subjetivización, y un menor compromiso epistémico hacia la evidencia que se introduce en el discurso. Los diferentes patrones de comportamiento discursivo exhibidos por ambos evidenciales pueden explicarse en el marco de la teoría argumentativa del razonamiento (Mercier, H. y Sperber, D. (2011). Why do humans reason? Arguments for an Argumentative Theory. Behavioral and Brain Sciences, 34.2, 57–74; Mercier H. y Sperber, D. (2017). The Enigma of Reason. Cambridge, Mass.: Harvard University Press.). Por lo visto y se ve que tienden a introducir, respectivamente, conclusiones intuitivas y reflexivas que deben ser verificadas y aceptadas por la audiencia. Se ve que apunta, generalmente, a la activación de los mecanismos cognitivos de vigilancia epistémica y lectura de la mente, mientras que por lo visto tiende a desencadenar los procesos de vigilancia epistémica y de razonamiento. (shrink)

In this paper the cognitive, cultural, and linguistic bases for a pattern of conventionalization of two types of iconic handshapes are described. Work on sign languages has shown that handling handshapes and object handshapes express an agentive/non-agentive semantic distinction in many sign languages. H-HSs are used in agentive event descriptions and O-HSs are used in non-agentive event descriptions. In this work, American Sign Language and Italian Sign Language productions are compared as well as the corresponding groups of gesturers in each (...) country using “silent gesture.” While the gesture groups, in general, did not employ an H-HS/O-HS distinction, all participants used iconic handshapes more often in agentive than in no-agent event descriptions; moreover, none of the subjects produced an opposite pattern than the expected one . These effects are argued to be grounded in cognition. In addition, some individual gesturers were observed to produce the H-HS/O-HS opposition for agentive and non-agentive event descriptions—that is, more Italian than American adult gesturers. This effect is argued to be grounded in culture. Finally, the agentive/non-agentive handshape opposition is confirmed for signers of ASL and LIS, but previously unreported cross-linguistic differences were also found across both adult and child sign groups. It is, therefore, concluded that cognitive, cultural, and linguistic factors contribute to the conventionalization of this distinction of handshape type. (shrink)

Malebranche's metaphysics and the problem of human freedom -- God, order, and general volitions -- Arnauld and Malebranche on the power of the human intellect -- The cognitive faculties and the divine ideas -- Malebranche on free will and imminent causation.

Text of and reflection on the 1981 encounter between Hans-Georg Gadamer and Jacques Derrida, which featured a dialogue between hermeneutics in Germany and post-structuralism in France. <br.

Kant stated that there are three mental faculties: cognition, feeling, and desire. The faculty of feeling has received the least scholarly attention, despite its importance in Kant's broader thought, and this volume of new essays is the first to present multiple perspectives on a number of important questions about it. Why does Kant come to believe that feeling must be described as a separate faculty? What is the relationship between feeling and cognition, on the one hand, and desire, on the (...) other? What is the nature of feeling? What do the most discussed Kantian feelings, such as respect and sublimity, tell us about the nature of feeling for Kant? And what about other important feelings that have been overlooked or mischaracterized by commentators, such as enthusiasm and hope? This collaborative and authoritative volume will appeal to Kant scholars, historians of philosophy, and those working on topics in ethics, aesthetics, and emotions. (shrink)

Kant Trouble offers a highly original and incisive reading of some of the lesser known and less lucid aspects of Kantian thought. Diane Morgan focuses her investigation on a radical reappraisal of Kant's writings on architecture, monarchy and faith in progress. She challenges the widely held view of Kant as the exponent of concrete and rigid rationality, and argues that his airtight "architectonic" mode of reasoning, which Kant identified in The Critique of Pure Reason, overlooks certain topics which destabilize (...) it. Exploring such topics as temporary forms of architecture and the concept of radical evil, Morgan arrives at a fresh and ground-breaking perspective on Kant not as a concrete rationalist but as a daring thinker--willing to entertain subversive themes that threaten his own system and the humanistic legacy of the Enlightenment. (shrink)

The purpose of this research was to understand institutional review board (IRB) challenges regarding youth-focused research submissions and to present advice from administrators. Semistructured self-report questionnaires were sent via e-mail to administrators identified using published lists of universities and hospitals and Internet searches. Of 183 eligible institutions, 49 responded. One half indicated they never granted parental waivers. Among those considering waivers, decision factors included research risks, survey content, and feasibility. Smoking and substance abuse research among children was generally considered more (...) than minimal risk. These findings are consistent with those from a study conducted by Mammel and Kaplan (1995), which investigated IRB practices concerning protocols involving adolescent participants. IRBs and investigators need to become aware of regulations' flexibility to ensure adequate participant protection. Investigators need to limit jargon and assumptions about participants' understanding of research objectives. (shrink)

_Kant Trouble_ offers a highly original and incisive reading of some of the lesser known aspects of Kantian thought. Throughout Morgan challenges the widely held view of Kant as the exponent of concrete and rigid rationality and argues that his airtight 'architectonic' mode of reasoning overlooks certain topics which destabilise it. These include temporary forms of architecture, such as landscape gardening; examples which undermine the autonomy of the Kantian subject, for example, freemasonry; and the concept of radical evil, all of (...) which suggest that Kant's thought was capable of accommodating troubling and subversive themes. Morgan's compelling discussion arrives at a fresh and ground breaking perspective on Kant whereby he is no longer to be regarded as a concrete rationalist, but as a daring thinker, not afraid to entertain ideas highly threatening to his own system and to the humanistic legacy of the enlightenment. (shrink)

Introduction : but is it ethics? -- Alterity : the problem of transcendence -- Singularity : the unrepresentable face -- Responsibility : the infinity of the demand -- Ethics : normativity and norms -- Scarce resources? : Levinas, animals, and the environment -- Failures of recognition and the recognition of failure : Levinas and identity politics.

Despite ideals of philosophical objectivity, who speaks is as important as what is said, and those who fall outside the Eurocentric male norm often are not heard or invited to participate in theorizing. New work chronicling and challenging the creation of white supremacist ideology in philosophy is needed greatly. In this important book, Another Mind-Body Problem: A History of Racial Non-Being, John Harfouch reveals the hermeneutical injustice that obscures how professional philosophers understand the mind-body problem today and how the terms (...) of that problem were created in the early modern period. Unlike the puzzle of causal relations between the mind and body canonized by white philosophers... (shrink)

In this paper I will argue that a false assumption drives the attraction of philosophers to a divine command theory of morality. Specifically, I suggest the idea that anything not created by God is independent of God is a misconception. The idea misleads us into thinking that our only choice in offering a theistic ground for morality is between making God bow to a standard independent of his will or God creating morality in revealing his will. Yet what is God (...) is hardly independent of him, and in coupling a perfect being theology with the doctrine of divine simplicity we discover that God’s “reason” is God. Accordingly, obeying the truths of goodness that we humans speak of as contained in the divine wisdom hardly impugns the divine sovereignty. By modifying divine command ethics to give primacy to God’s love or justice, thinkers such as Robert M. Adams, Philip L. Quinn, and Edward J. Wierenga admit the repugnance of this picture in spite of their verbal allegiance to divine command ethics. Accordingly, they implicitly concede that basing morality on God’s sheer power should not be the preferred option for the Christian theist. (shrink)

Showing that a radical feminist analysis cuts across class, race, sexuality, region, and religion, the varied contributors in this collection reveal the global reach of radical feminism and analyze the causes and solutions to patriarchal oppression.

In two experiments, we tested whether fearful facial expressions capture attention in an awareness-independent fashion. In Experiment 1, participants searched for a visible neutral face presented at one of two positions. Prior to the target, a backward-masked and, thus, invisible emotional or neutral face was presented as a cue, either at target position or away from the target position. If negative emotional faces capture attention in a stimulus-driven way, we would have expected a cueing effect: better performance where fearful or (...) disgusted facial cues were presented at target position than away from the target. However, no evidence of capture of attention was found, neither in behavior, nor in event-related lateralizations. In Experiment 2, we went one step further and used fearful faces as visible targets, too. Thereby, we sought to boost awareness-independent capture of attention by fearful faces. However, still, we found no significant attention-capture effect. Our results show that fearful facial expressions do not capture attention in an awareness-independent way. Results are discussed in light of existing theories. (shrink)

In the 70 years since Alan Turing’s ‘Computing Machinery and Intelligence’ appeared in Mind, there have been two widely-accepted interpretations of the Turing test: the canonical behaviourist interpretation and the rival inductive or epistemic interpretation. These readings are based on Turing’s Mind paper; few seem aware that Turing described two other versions of the imitation game. I have argued that both readings are inconsistent with Turing’s 1948 and 1952 statements about intelligence, and fail to explain the design of his game. (...) I argue instead for a response-dependence interpretation. This interpretation has implications for Turing’s view of free will: I argue that Turing’s writings suggest a new form of free will compatibilism, which I call response-dependence compatibilism. The philosophical implications of rethinking Turing’s test go yet further. It is assumed by numerous theorists that Turing anticipated the computational theory of mind. On the contrary, I argue, his remarks on intelligence and free will lead to a new objection to computationalism. (shrink)

This book provides answers to both normative and metaethical questions in a way that shows the interconnection of both types of questions, and also shows how a complete theory of reasons can be developed by moving back and forth between the two types of questions. It offers an account of the nature of intimate relationships and of the nature of the reasons that intimacy provides, and then uses that account to defend a traditional intuitionist metaethics. The book thus combines attention (...) to the details of the lived moral life – the context in which many of our most pressing moral questions arise, how we deliberate and make moral decisions, the complexities that plague our attempts to know what we ought to do – with theoretical rigor in offering an account of the nature of reasons, how we come to have moral knowledge, and how we can adjudicate between competing positions. (shrink)

From domestic goddess to desperate housewife, this book explores the importance and centrality of postfeminism in contemporary popular culture.

Building on the breakthrough text Philosophy and Engineering: An Emerging Agenda, this book offers 30 chapters covering conceptual and substantive developments in the philosophy of engineering, along with a series of critical reflections by engineering practitioners. The volume demonstrates how reflective engineering can contribute to a better understanding of engineering identity and explores how integrating engineering and philosophy could lead to innovation in engineering methods, design and education. The volume is divided into reflections on practice, principles and process, each of (...) which challenges prevalent assumptions and commitments within engineering and philosophy. The volume explores the ontological and epistemological dimensions of engineering and exposes the falsity of the commonly held belief that the field is simply the application of science knowledge to problem solving. Above all, the perspectives collected here demonstrate the value of a constructive dialogue between engineering and philosophy and show how collaboration between the disciplines casts light on longstanding problems from both sides. The chapters in this volume are from a diverse and international body of authors, including philosophers and engineers, and represent a highly select group of papers originally presented in three different conferences. These are the 2008 Workshop on Philosophy and Engineering held at the Royal Academy of Engineering; the 2009 meeting of the Society for Philosophy and Technology at the University of Twente in the Netherlands; and the Forum on Philosophy, Engineering, and Technology, held in Golden, Colorado at the Colorado School of Mines. (shrink)

Two nurses diagnosed with opioid addiction launched legal action after being found guilty of unprofessional conduct due to addiction‐related behaviors. When covered by the media, their cases sparked both public and legal controversies. We are curious about the broader discursive framings that led to these strong reactions, and analyze the underlying structures of knowledge and power that shape the issue of opioid addiction in the profession of nursing through a critical discourse analysis of popular media, legal blogs and hearing tribunals. (...) We argue that addiction in nursing is framed as personal choice, as a failure in the moral character of the nurses, as decontextualized from addiction as disease arguments, and as an individualized issue devoid of contextual factors leading to addiction. Our investigation offers a critical case study of a nursing regulatory body that upheld popular assumptions of addiction as an autonomous, rational choice replete with individual‐based consequences – a framing that is inconsistent with evidence‐based practice in health‐care. We put forth this critical interrogation to open up possibilities for counterdiscourses that may promote more nuanced and effective responses to the issue of addiction in nursing. (shrink)

This article examines how perceptions of what semen is thought to contain affect its value as a marketable product. I explore how donor altruism, intelligence and ethnicity traits thought to be transmitted in sperm are perceived and transacted among representatives of the sperm banking industry, as well as among women who purchase semen for insemination and show how the linkages between the reproductive industry and the sex industry further heighten the commodity-quality of semen donation. I argue that the emphasis placed (...) on altruism, is an attempt to redefine the commodity quality of semen as gift, in order to imbue it with higher emotional and moral value. (shrink)

Henceforth "to transform" should mean "to change the sense of sense."The field of the entity … is structured according to the diverse—genetic and structural—possibilities of the trace.The first article in the first issue of Philosophy and Rhetoric is "The Rhetorical Situation," Lloyd Bitzer's critical exegesis on "the nature of those contexts in which speakers or writers create rhetorical discourse". Bitzer contends that the rhetor produces "the rhetorical text" when a "real" or "natural" —"objective and publicly observable" —situation "calls the discourse (...) into existence". That was 1968. Five volumes later, as you know, Richard E. Vatz flips the causal relation, maintaining instead that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 126-131 [Access article in PDF] Three Challenges to Ethics, by James Sterba. Oxford University Press, 2000. Paperback, pp. 160. ISBN: 0195124766. $14.95. In Three Challenges to Ethics, James Sterba's central claim is that environmentalism, feminism, and multiculturalism challenge traditional Western ethics, as exemplified by Aristotelian, Kantian, and utilitarian moral theory. Sterba understands these views respectively as the claims that Western ethics is biased (...) against non-human creatures, women, and non-Western cultures. If taken seriously, these schools of thought require making adjustments in our concepts of what sorts of things can have goods or interests, who is rational, and what sorts of intuitions get counted among the data we examine. Sterba offers a decisive argument for giving these views a fair hearing. He argues that to dismiss these views without a fair hearing is to beg the question in favor of the accepted views.There are two primary projects that run through this book. The first project examines whether or not entire groups of people or categories of thought can be dismissed. The second project shows that particular schools of thought and individual thinkers challenge traditional ethics by examining the important contributions they make. [End Page 126]The views of women, non-white, and non-Western thinkers have been and are frequently dismissed prior to any hearing (sometimes by relying on historically dated and biased hearings) on the assumption that only white men of European descent can make meaningful contributions to Western culture. It isn't unusual for people who hold this view to point to the historical absence of contributions from women or non-whites as evidence for their inability to contribute. When a few representatives are brought forth, it is claimed that these few exceptions actually prove the rule. Without real evidence that shows that, as a rule, particular categories of people cannot make contributions to the discussion (which seems a priori false, if anything does), we have both a moral and intellectual obligation to take all people and positions seriously. His discussion of whether or not to take environmentalism, feminism, and multiculturalism seriously is framed by the straightforward concern about whether or not those who reject these problems, thinkers, and ideas as genuine or legitimate are begging the question in favor of their own position. He shows decisively that if those who work in this area and who do intellectual work generally do not want to be accused of begging the question with regard to these issues, then they must assess these positions and the corresponding work on a par with the work of Western male philosophers. By holding ourselves accountable to our own standards, we are obligated to give even possibly unpromising views a fair hearing, a hearing on a par with positions we favor. Using the standards of Western reasoning, we must provide evidence that these positions are inherently worthless in order to dismiss them wholesale or at the very least reasons to dismiss individual thinkers. In order to do this, we must begin by evaluating these positions fairly.Having made this case, Sterba moves on to show that there is good evidence to take these various challenges and the particular challengers seriously. In the first chapter of the book Sterba discusses the challenge posed to traditional ethics by relativism, and having shown that there are at least good reasons for rejecting relativism, goes on to discuss the demands of morality. He also has a concise introduction to the ideas of Aristotle, Kant, and utilitarianism.The rest of the book addresses the three challenges, first by presenting an introduction to the particular challenge, which is both brief and detailed, and then showing how each set of criticisms can be accommodated by moral theory. He discusses, arguably, the three most important moral positions, Aristotle, Kant, and the utilitarians, along with their traditional [End Page 127] responses. He then goes on to show how the challenges to traditional ethics can be accommodated, largely by Kantian ethics. Because of the brevity of the book, some background might be required if this book is used in introductory courses... (shrink)

Through photographs and translations of Friedrich Nietzsche's evocative writings on his work sites, David Farrell Krell and Donald L. Bates explore the cities and landscapes in which Nietzsche lived and worked.