This volume aims to question, challenge, supplement, and revise current understandings of the relationship between aesthetic and political operations. The authors transcend disciplinary boundaries and nurture a wide-ranging sensibility about art and sovereignty, two highly complex and interwoven dimensions of human experience that have rarely been explored by scholars in one conceptual space. Several chapters consider the intertwining of modern philosophical currents and modernist artistic forms, in particular those revealing formal abstraction, stylistic experimentation, self-conscious expression, and resistance to traditional definitions (...) of "Art." Other chapters deal with currents that emerged as facets of art became increasingly commercialized, merging with industrial design and popular entertainment industries. Some contributors address Post-Modernist art and theory, highlighting power relations and providing sceptical, critical commentary on repercussions of colonialism and notions of universal truths rooted in Western ideals. By interfering with established dichotomies and unsettling stable debates related to art and sovereignty, all contributors frame new perspectives on the co-constitution of artworks and practices of sovereignty. (shrink)

Building on group discussions and interviews with life science researchers in Austria, this paper analyses the narratives that researchers use in describing what they feel responsible for, with a particular focus on how they perceive the societal responsibilities of their research. Our analysis shows that the core narratives used by the life scientists participating in this study continue to be informed by the linear model of innovation. This makes it challenging for more complex innovation models [such as responsible research and (...) innovation ] to gain ground in how researchers make sense of and conduct their research. Furthermore, the paper shows that the life scientists were not easily able to imagine specific practices that would address broader societal concerns and thus found it hard to integrate the latter into their core responsibilities. Linked to this, researchers saw institutional reward structures as strongly focused on scientific excellence. Thus, they saw reward structures as competing with—rather than incentivising—broader notions of societal responsibility. This narrative framing of societal responsibilities is indicative of a structural marginalisation of responsibility practices and explains the claim, made by many researchers in our sample, that they cannot afford to spend time on such practices. The paper thus concludes that the core ideas of RRI stand in tension with predominant narrative and institutional infrastructures that researchers draw on to attribute meaning to their research practices. This suggests that scientific institutions still have a core role to play in providing new and context-specific narratives as well as new forms of valuing responsibility practices. (shrink)

We describe and analyze 13 cases handled by our ethics consultation service (ECS) in which families requested continuation of physiological support for loved ones after death by neurological criteria (DNC) had been declared. These ethics consultations took place between 2005 and 2013. Patients’ ages ranged from 14 to 85. Continued mechanical ventilation was the focal intervention sought by all families. The ECS’s advice and recommendations generally promoted “reasonable accommodation” of the requests, balancing compassion for grieving families with other ethical and (...) moral concerns such as stewardship of resources, professional integrity, and moral distress. In cases we characterized as finitegoal accommodation, a “reasonable accommodation” strategy proved effective in balancing stakeholders’ interests and goals, enabling steady progress toward resolution. When a family objected outright to a declaration of DNC and asked for an indefinite accommodation, the “reasonable accommodation” approach offered clinicians little practical direction, and resolution required definitive action by either the family or the clinical team. Based on our analysis and reflections on these 13 cases, we propose ethically justified and practical guidelines to assist healthcare professionals, administrators, and ECSs faced with similar cases. (shrink)

I struggle mamereTo bringYour wordsInto nokum'sCabinBut the wordsAre in battleCompetingfor my mindI am a mixed-blood woman raised in Canada where my two ancestries have competing worldviews, from social, political, and religious ideology to ancient philosophies. These mixed ancestries also come with different social expectations. In the social-political world of Native Studies where I walk daily, my French grandmother, mamere, is argued as coming from a world of privilege because she was white-skinned, and my Cree grandmother, nokum is thought to come (...) from a world of oppression because she was dark-skinned. Yet both my grandmothers experienced abuse and prejudice. How and where the abuses originated may be different, but they did occur. I have a lot to learn from my grandmothers, but it has taken me many years of inner conflict, self-righteousness, and pain to get to this understanding. To acknowledge both grandmothers having been oppressed means I cannot continue to think of the world in simplistic, binary terms of colonizer/colonized. I must legitimize the equality of suffering in both cultures. Indeed, my worldviews had been turned upside down as I began to identify with the feminist movement, nonetheless it is nokum's world that was shattered, demeaned, and distorted, so it is her world I bring to you today with this story. Another day I may talk about my mamere's patriarchal world, but today is for nokum. (shrink)

Drawing on theory and research on ethical leadership and ethical climate, we examine ethical climate as a mediator of the relationship between ethical leadership and employee misconduct. Using a sample of 1,525 employees and their supervisors in 300 units in different organizations, we find support for our hypothesized model. We discuss theoretical and practical implications of these findings.

T. 1. Beim jungen Augustinus.--T. 2. Die antimanichäische Epoche.

The diverse coalition of activists trying to cut the prison population has thus far failed to articulate a coherent moral foundation for criminal justice reform. Since the various constituents of this coalition support reform for different reasons, it may seem savvy to avoid conversation about moral questions. We argue, however, that failing to work toward developing a moral basis for reform puts the coalition at risk of repeating the failures of the sentencing reform movement of the 1970s and 1980s. This (...) initially promising movement culminated in the passage of the widely disliked and deeply flawed United States Sentencing Guidelines. We lay out and analyze the downsides of avoiding moral discourse in criminal justice reform movements and argue for more collaboration and dialogue between moral thinkers and activists. (shrink)

Enhanced by over one thousand pictures and fifty maps, tells the story of Chicago and how it grew from a frontier outpost to become one of the great cities of the world.

In contrast to Christopher Kelty’s case for the “careful cultural analysis of the domesticated forms that open source is taking” – which we agree to be a very useful endeavor – we would like to stick with the original call for papers for this special issue, that explicitly addresses the critical power of free software and a necessary shift to epistemologies. In our contribution we are responding to the aims of this special issue and to some of the contributions from (...) the perspective of feminist epistemology. There are several reasons for this decision. First of all, feminist scholars have been amongst the rst and most explicit to stress the linkages between knowledge and power. Apart from this generic focus, speci c feminist approaches, namely the approaches proposed by Helen Longino, Karen Barad and Lucy Suchman, o er invaluable insights for understanding the critical power of free software as a practice, which enables the materialization of principles into objects, as Kelty rightly emphasizes. Furthermore, feminist approaches suggest looking at epistemological politics and the situatedness of knowledge practices including e ects of perspectivism and marginalization. We adopt a performative understanding of epistemic practices, an understanding that take the interrelations between epistemology, ontology and ethics seriously. Thus, we start our inquiry from Kelty’s observation that free software “promises a sequence of [...] values: experimentalism and creativity, provisionality and modi ability, recti cation and refraction, dissent and critique, participation and obligation“ and that it „allows values and principles to be turned into material objects“. These and other values have already been inscribed in the launch of the GNU project in the beginning 1980s, the creation of the GPL, and they are continuously realized in the Free Software movement. Hence the interesting question is how they are realized and how are they shaped vice-versa by practices. (shrink)