Starting from an emblematic episode described by Rorty in Trotsky and the Wild Orchids, which is an effective narrative example of making public a private experience, the article provides an inquiry into Rorty’s thinking around education, with a particular focus on his notions of contingency and luck.In particular, the article offers an analysis of Rorty’s frequent use of the term “luck,” in accordance with a literary (non-philosophical) method, which informs his understanding of the role and function of education and his (...) view of the educational process. The use of a literary method is useful to give shape and meaning to the contingency of human experience, creating a narrative thread to connect the past and present and make meaning of the present through the images of the past. Within this framework, Rorty understands “luck” as a specific and crucial condition that highlights the presence of an undetermined space within which education can make a difference in individual life. (shrink)

After its publication in 1916, Democracy and Education opened up a global debate about educational thought that is still ongoing. Various translations of Dewey's work, appearing at different times, have aided in introducing his ideas within different conversations and across different cultures. The introduction of Dewey's masterwork through academic, institutional, or political avenues has influenced its reception within contemporary educational scenarios; these avenues need to be taken into account when analyzing the book's reception as well as its impact on the (...) reconstruction of educational discourse. (shrink)

This text focuses on the idea that philosophical inquiry can be understood as a practice for social development as far as a real social development requires a qualitative change in the way society carries out its activities, such as through more progressive and more reflective attitudes and behavior by the population, the adoption of more democratic and participative social forms of organization, the use of more advanced technology, and the dissemination and circulation of more advanced forms of knowledge. Philosophical inquiry (...) is, indeed, a powerful means of spreading intelligence in all the contexts of associated life; since it enhances human intellectual potential through sound reflection both on human experiences as well as on the beliefs, understandings, values which frame and give meaning to these experiences. This practice requires and promotes contexts of shared meanings as well as contexts of social development, aiming at: clarification of ideas; construction of new meanings; and development of new interpretative perspectives of reality. In these terms it can be acknowledged as a social development device for the construction of new ideas and the transformation and emancipation of individuals and social groups as it introduces and enhances reflection in different fields of associated living. The outcomes of philosophical inquiry are, by consequence, new ideas, values, and actions that can make for a new sense of, and construct a new understanding of human experience, indicating new developmental directions to human societies. (shrink)

According to Matthew Lipman, the community of philosophical inquiry can be understood as a social matrix generating a variety of social relationships and building up the framework of the cognitive matrices whose outcomes are cognitive relationships. From this perspective, the community, intended both as an existential as well as a social structure, is the ground for the emergence and development of complex thinking involving both critical, creative and caring cognitive processes. A community goes back to a pattern of relationships and (...) interactions built on the recognition and acceptance of a cultural, ideological, religious or social reference with which the members of the group identify, and which represents the reason for them to form as a group. Communities generate relationships of commitment, sharing, and understanding that are the ground of caring thinking habits, but they are also the generative context of a process of continuous building/re-building/validation of shared meanings and sensibilities which is the ground for critical thinking. In a community context the dynamic between individual-individual and individual-community is both the expression and the management of conflict and opposition, and the construction of new existential, expressive and cognitive forms that allow for the emergence of thoughts capable of composition, integration, qualitative leaps, and surpassing and transcending phases therefore generating creative forms of thinking. As such, the community of philosophical inquiry represents a socio-relational matrix that is inseparably both epistemic and existential, and which reverberates along new links that build up between objects, between people, and within the world in a continuous circuit, and in which new senses and meanings are always being generated. For these reasons it can be extended to many other contexts other than those involving the teaching of complex thinking to children and adolescents, including a community development. (shrink)

There are few, if any, other educational philosophers that have left their mark internationally as John Dewey has. Author of 40 books and no less than 700 articles that appeared in over 140 journals, Dewey's work has been translated into at least 35 languages. His landmark Democracy and Education - published over a century ago in 1916 - is one of the most cited educational texts ever. Dewey has inspired educators and provoked controversies in his day, and still does so (...) today. This volume sets out to engage with Dewey's educational thought, especially as it relates to its circulation in the countries bordering on the Mediterranean. Authors consider his enduring influence, and reflect on the 'push' and 'pull' forces that served to anchor progressivism, in its multiple manifestations, in the region. The notion of a unidirectional force - personified by Dewey - that is somehow absorbed by the 'receiving' country is problematised by most if not all chapters in this volume. Rather, contributors carefully show how context affects a process marked by active appropriation, re-interpretation, adaptation, as well as resistance. (shrink)

1. A Travelling Classic On the centennial anniversary of the publication of Dewey’s Democracy and Education (New York, Macmillan, 1916) this symposium (including contributions from European and non European scholars) explores both the epoch-making significance and the topicality of the ideas in Dewey’s masterpiece for the development of European educational reflection. Democracy and Education has frequently been represented as a turning point in educational discourse, inaugurating a radically...

Interdisciplinarity plays a major role in the multifaceted thought of John Dewey. His theoretical interests cross the traditional academic boundaries in the name of improved research and teaching, and his works could be seen cumulatively as a systematic approach consisting of different interdisciplinary perspectives each intertwined with the next. On this issue, the essays gathered in Il pensiero di John Dewey tra psicologia, filosofia, pedagogia. Prospettive interdisciplinari, edited by Elis...

When a wrongdoing occurs, victims, barring special circumstance, can aptly forgive their wrongdoers, receive apologies, and be paid reparations. It is also uncontroversial, in the usual circumstances, that wronged parties can aptly blame their wrongdoer. But controversy arises when we consider blame from third-parties after the victim has forgiven. At times it seems that wronged parties can make blame inapt through forgiveness. If third parties blame anyway, it often appears the victim is justified in protesting. “But I forgave him!” In (...) other cases, however, forgiveness seems irrelevant: B can forgive A, but it can still seem that third parties can aptly blame A for the wrong against B. This perplexity adds a dimension to ongoing discussion regarding criteria for apt blame and the related issues of standing and fittingness. This paper explores the status of third party blame after forgiveness. I argue that while post forgiveness blame is often inapt, in many other cases forgiveness is irrelevant. This difference is explained by appeal to the various relationships third parties might have to wronged parties, and how these differences affect the ways we blame and thereby blame’s aptness. (shrink)

Published in the American Journal of Bioethics.

Celebrando os quarenta anos de A Hermenêutica do Sujeito — o curso ministrado por Michel Foucault no Collège de France, em 1982 —, este texto propõe-se a estabelecer conexões, gerais e específicas, entre aquele curso e a Educação. É feita uma discussão acerca da perspectiva analítica não metafísica adotada por Foucault, em contraste com o atual discurso pedagógico interpretativo dominante. São discutidos os sentidos que se pode dar a alguns insights daquele curso, em suas relações com a Educação contemporânea. Propondo-se (...) uma diferenciação entre pedagogia e Pedagogia, destaca-se a função subjetivante das práticas pedagógicas na educação escolarizada. Argumenta-se em favor da ontologia histórica, em oposição à ontologia transcendental e recorre-se ao conceito de frame, de modo a ressaltar sua importância e limitações em estudos como este. Discute-se a inversão moderna que colocou ênfase no preceito do “conhece-te a ti mesmo” (gnôthi seautón), deixando em segundo plano o preceito do “cuida de ti mesmo” (epiméleia heautoû), do que resultou a substituição do ideal antigo do sujeito das ações corretas pelo ideal moderno do sujeito dos saberes verdadeiros. Sugere-se que a Educação possa contribuir para suspender a anunciada morte do sujeito ou, pelo menos, mitigar os seus efeitos. Palavras-chave: Foucault; Subjetivação; Pedagogia; Ontologia histórica. Weaves: between Hermeneutics of the Subject and Education Abstract: Celebrating the forty years of The Hermeneutics of the Subject —the course by Michel Foucault at the Collège de France, in 1982—, this text proposes to establish connections, both general and specific, between that course and Education. A discussion is made about the non-metaphysical analytical perspective adopted by Foucault, in contrast to current dominant interpretive pedagogical discourses. The meanings that can be given to some insights from that course are discussed, in their relations with education. Proposing a differentiation between pedagogy and Pedagogy, the subjectivizing function of pedagogical practices in schools is highlighted. We argue in favor of historical ontology, as opposed to transcendental ontology, and we resort to the concept of frame, in order to emphasize its importance and limitations in foucauldian studies. We discuss the modern inversion that placed emphasis on the precept “know thyself” (gnôthi seautón), leaving in the background the precept “take care of yourself” (epiméleia heautoû), which resulted in the replacement of the ideal of the subject of correct actions by the modern ideal of the subject of true knowledge. We suggest that Education can contribute to suspend the announced death of the subject or, at least, mitigate its effects. Keywords: Foucault; Subjectivizing; Pedagogy; Historical ontology. Tesituras: entre la Hermenéutica del Sujeto y la Educación Resumen: Celebrando los cuarenta años de La Hermenéutica del Sujeto —curso por Michel Foucault en el Collège de France, en 1982—, este texto se propone establecer conexiones generales y específicas, entre ese curso y la Educación. Se discute la perspectiva no-metafísica adoptada por Foucault, en contraste con el actual discurso pedagógico interpretativo dominante. Se problematizan los sentidos que se pueden dar a algunos insigths de aquel curso, en sus relaciones con la educación contemporánea. Se propone una diferenciación entre pedagogía y Pedagogía y se destaca la función de subjetivación de las prácticas pedagógicas en las escuelas. Se argumenta a favor de la ontología histórica, en oposición a la ontología transcendental, y se recurre al concepto de frame, para enfatizar su importancia y limitaciones en estudios foucaultianos. Se discute la idea moderna que puso énfasis en el precepto de “conócete a ti mismo” (gnôthi seautón), dejando en segundo plano el “cuida de ti mismo” (epiméleia heautoû), lo que derivó en la sustitución del ideal antiguo del sujeto de las acciones correctas, por el ideal moderno del sujeto del conocimiento verdadero. Se sugiere que la Educación puede contribuir a suspender la anunciada muerte del sujeto o, al menos, mitigar sus efectos. Palabras clave: Foucault; Subjetivación; Pedagogia; Ontologia histórica. Data de registro: 08/07/2022 Data de aceite: 13/12/2022. (shrink)

Situations in which patients lack medical decision-making (MDM) capacity raise ethical challenges, especially when the patients decline care that their surrogate decision makers and/or clinicians agree is indicated. These patients are a vulnerable population and should receive treatment that is the standard of care, in line with their the values of their authentic self, just as any other patient would. But forcing treatment on patients who refuse it, even though they lack capacity, carries medical and psychological risks to the patients (...) and the hospital staff. It is also often impractical to force some treatments, especially in the long term. For example, independent of the ethical “should” question, how would one force hemodialysis for the rest of a patient’s life, or force a surgery that requires weeks of post-operative physical therapy? In this article we present a novel algorithm that can help clinicians with ethical and practical decision making, with the goals of achieving the best outcomes for patients and reducing moral distress for their caretakers and clinicians. (shrink)

Early in the COVID-19 pandemic in the United States, concern that there could be a shortage of ventilators raised the possibility of rationing care. Denying patients life-saving care captures our moral imagination, prompting the demand for a defensible framework of ethical principles for determining who will live and who will die. Behind the moral dilemma posed by the shortage of a particular medical good lies a broad moral geography encompassing important and often unarticulated societal values, as well as assumptions about (...) the nature and purpose of health care and the consequences of long-standing choices about health care as a social good. This article explores what COVID-19 has exposed concerning values and choices around health care in the United States. Employing the lens of Catholic Social Thought, it argues for an approach to rationing that is grounded in respect for human dignity, committed to distributing social goods in light of the common good, and self-conscious about the construction of vulnerability to illness and death. (shrink)

Current art world statistics demonstrate that the fight for gender and race equality in the art world is far from over: only sixteen percent of this year's Venice Biennale artists were female; only fourteen percent of the work displayed at MoMA in 2016 was by nonwhite artists; only a third of artists represented by U.S. galleries are female, but over two-thirds of students enrolled in art and art-history programs are young women. Arranged in thematic sections focusing on feminism, race, and (...) sexuality, Curatorial Activism examines and illustrates pioneering examples of exhibitions that have broken down boundaries and demonstrated that new approaches are possible, from Linda Nochlin's 'Women Artists' at LACMA in the mid-1970s to Jean-Hubert Martin's 'Carambolages' in 2016 at the Grand Palais in Paris. Including interviews with pioneering curators such as Okwui Enwezor, Linda Nochlin, Jean-Hubert Martin, and Nan Goldin, this volume is both an invaluable source of practical information for those who understand that institutions must be a driving force in this area and a vital source of inspiration for today's expanding new generation of curators. Preface by Lucy R. Lippard. (shrink)

The way we human beings approach the world has always been mediated. To be precise, it is mediated by interfaces. The starting point of this paper, therefore, will be to define, in the most general way possible, the interface. I will then focus mostly on the analysis of contemporary digital visual interfaces, and on how they changed the human way of perceiving. In the light of this analysis, I will highlight the “ideology” that spoils current interface design and allows contemporary (...) interfaces to “deceive” us much more than previous technologies did. The central part of the paper will be devoted to illustrating the peculiar way in which digital visual interfaces capture attention and predispose to courses of action. The case study provided by TikTok will help to explain this mechanism. Finally, I will point out the possible negative effects of ideological interfaces and I will review some possible solutions. (shrink)

This interdisciplinary and ecumenical collection of essays honors the transformative work of Margaret A. Farley, Gilbert L. Stark Professor of Christian Ethics at Yale Divinity School, using it as a starting point for reflection on the contribution of feminist method to theology and ethics. Through a variety of perspectives, contributors show that by resisting classical oppositions between “interpersonal” and “social” ethics and by insisting that social, economic, and political realities be taken seriously in considerations of justice, feminist concerns challenge the (...) very categories of Christian ethics. With essays ranging from sexual ethics to human rights, medical ethics to freedom, _A Just and True Love_ offers a broad perspective on the last twenty-five years of feminist innovation in Christian ethics and a glimpse of its global future, particularly in continents such as Africa. “This book brings together a number of the most prominent thinkers in Christian theology and ethics today in a justly deserved tribute to the work and influence of Margaret Farley. The essays explicitly acknowledge and engage Farley in various degrees; one comes away appreciating both the integrity of her work and its versatility.” —_Darlene Fozard Weaver, Villanova University _ “Inevitably while listening to or reading Margaret Farley, we find her refrain, ‘I want to ask all over again.’ Reexamining, reframing, and rethinking is Farley’s method of engaging anew human experience and relationality. The authors of these essays capture that method as they reconsider feminism and sexuality, love and freedom, justice and truth, contraception and women’s rights. Like her own work, they reset the ethical agenda to recapture a more loving truth. A very successful collection for a most admired colleague. Ryan and Linnane are to be congratulated!” —_James F. Keenan, S.J., Boston College_ “In_ A Just and True Love,_ a host of distinguished scholars consider fundamental themes of feminist theological ethics and their significance for global justice, the meaning of Christian love, creative casuistry, and truthful life in the Church. I can imagine no higher praise than to affirm that these authors have succeeded marvelously in doing exactly what they set out to do: to produce a volume worthy of the theological work and wisdom of Margaret Farley.” —_William Werpehowski, Villanova University_. (shrink)

Bortolotti argues that the irrationality of many delusions is no different in kind from the irrationality that marks many non-pathological states typically treated as beliefs. She takes this to secure the doxastic status of those delusions. Bortolotti’s approach has many benefits. For example, it accounts for the fact that we can often make some sense of what deluded subjects are up to, and helps explain why some deluded subjects are helped by cognitive behavioral therapy. But there is an alternative approach (...) that secures the same benefits as Bortolotti’s account while bringing additional benefits. The alternative approach treats both many delusions and many of the non-pathological states to which Bortolotti compares them as in-between states. Subjects in in-between states don’t fully believe the beliefs which it is sometimes convenient to ascribe to them. This alternative approach to belief and belief-ascription fits well with an independently attractive account of the varied purposes of our ordinary attitude ascriptions. It also makes it easier to make fine-grained distinctions between intentional attitudes of different kinds. (shrink)

Sensitivity to interpersonal timing was assessed in mother–infant interaction. In Study 1, 3-month-old infants interacted with their mothers over television and the mothers’ audio-visual presentation was either live or temporally delayed by 1 second. Infants gazed longer when the mother was presented live compared to delayed by 1 second, indicating that they detected the temporal delay. In Study 2, mothers interacted with their 3-month-old infants over television and the infants’ audio-visual presentation was either live or temporally delayed by 1 second. (...) Mothers’ behavior was not altered by a 1-second delay in their infants’ behavior compared to a live presentation. In Study 3 and 4, the results were replicated with 6-month-old infants. Whereas infants detected the temporal delay in maternal responses, mothers likely adjusted to the delay in infant behavior. The discussion focuses on the role of interpersonal timing for detecting social contingency in dyadic and triadic communication. (shrink)

Credit theorists claim to explain the incompatibility of luck and knowledge and also what makes knowledge valuable. If the theory works as well as they think, it accomplishes a lot. Unsurprisingly, however, some epistemologists remain unsure. Jennifer Lackey, for instance, proposes a dilemma that suggests credit theories are either too strong or too weak. Her criticism has been hard to overcome. This paper suggests a modified account of knowledge as credit for true belief that allows credit theorists to better counter (...) Lackey’s criticism. I call my version of credit theory Risk Sensitive Credit. Under my account, an agent deserves credit just in case she believes truly on account of her reasonably accurate epistemic risk assessment. This assessment need not include higher order beliefs or even enter into conscious thought. Recent work in cognitive science, for instance, suggests that our visual faculties, in the absence of our direct awareness, work in accordance with a risk sensitive framework. This research will be referenced to help explain the dynamics of barn facade Gettier cases. (shrink)

The imperviousness of delusions to counter-evidence makes it tempting to classify them as imaginings. Bayne and Pacherie argue that adopting a dispositional account of belief can secure the doxastic status of delusions. But dispositionalism can only secure genuinely doxastic status for mental states by giving folk-psychological norms a significant role in the individuation of attitudes. When such norms individuate belief, deluded subjects will not count as believing their delusions. In general, dispositionalism won't confer genuinely doxastic status more often than do (...) competing accounts of belief. (shrink)

Literature in the epistemology of disagreement has focused on peer disagreement: disagreement between those with shared evidence and equal cognitive abilities. Additional literature focuses on the perspective of amateurs who disagree with experts. However, the appropriate epistemic reaction from superiors who disagree with inferiors remains underexplored. Prima facie, this may seem an uninteresting set of affairs. If A is B’s superior, and A has good reason to believe she is B’s superior, A appears free to dismiss B’s disagreement. However, a (...) closer look will show otherwise. I first distinguish competent from incompetent inferiors and then argue that disagreement from the former often gives superiors reason to adjust credence and reevaluate belief. In other words, epistemic inferiority alone is insufficient grounds for dismissing opinion. More nuanced difficulties arise with incompetent inferiors. When superiors disagree with incompetents, this might provide evidence to bolster belief credence; however, agreement from incompetents can defeat justification. In either instance, inferior opinion carries epistemic weight. Yet, this fails to cover all ground; at times, superiors learn nothing from inferior disagreement. I finish by exploring these uninformative disagreements, how to distinguish them from the informative cases, and the proper epistemic reactions thereof. (shrink)

Twelve-month-old infants interacted with two strangers in a free-play context. In the Experimental condition, one stranger vocally responded immediately to infants’ looks towards her, whereas the other was yoked to the Contingent partner with a 1-, 2-, or 3-s delay. In the Control condition, the Non-Contingent partner emitted the first vocalization and other non-contingent vocalizations during the free play session. The Contingent partner acted the same as in the Experimental condition. When a novel event occurred after the free-play session, infants (...) looked significantly more to the Contingent partner regardless of condition. The study highlights infants’ selective looking to temporally contingent partners in novel situations. (shrink)

Our behavior doesn't always match the beliefs attributed to us, and sometimes the mismatch raises questions about what our beliefs actually are. I compare two approaches to such cases, and argue in favor of the one which allows some belief-attributions to lack a determinate truth-value. That approach avoids an inappropriate assumption about cognitive activity: namely, that whenever we fail in performing one cognitive activity, there is a distinct cognitive activity at which we succeed. The indeterminacy-allowing approach also meshes well with (...) an attractive view of folk-psychology: that ascriptions can help shape the attitudes they report. (shrink)

In this paper, we explore a new perspective on digital humanism, emphasizing the centrality of multi-stakeholder dialogues and a bottom-up approach to surfacing stakeholder values. This approach starkly contrasts with existing frameworks, such as the Vienna Manifesto's top-down digital humanism, which hinges on pre-established first principles. Our approach provides a more flexible, inclusive framework that captures a broader spectrum of ethical considerations, particularly those pertinent to the digital realm. We apply our model to two case studies, comparing the insights generated (...) with those derived from a utilitarian perspective and the Vienna Manifesto's approach. The findings underscore the enhanced effectiveness of our approach in revealing additional, often overlooked stakeholder values, not typically encapsulated by traditional top-down methodologies. Furthermore, this paper positions our digital humanism approach as a powerful tool for framing ethics-by-design, by promoting a narrative that empowers and centralizes stakeholders. As a result, it paves the way for more nuanced, comprehensive ethical considerations in the design and implementation of digital technologies, thereby enriching the existing literature on digital ethics and setting a promising agenda for future research. (shrink)

Can we say we live in a post-digital condition? It depends. This paper sets out to distinguish between the current mass digital culture and an authentic post-digital culture. If we mean “post-digital” as the full internalization and awareness of the result of the so-called digital revolution, then it is necessary a philosophical work to discuss related problems, identify the causes and propose solutions. An authentic philosophy of digital will, however, have to start from a clarification of the terms and basic (...) objects of its investigation. Here media theory is inserted as an analytical tool: the purpose of this essay is to outline a road map for a good media theory that interfaces with questions of definition of digital, also in light of the notions of space, time, and matter. As will be seen, the description given here for a “good media theory” does, in fact, coincide with an already existing – and inserted in the contemporary debate – school. In conclusion we will try to delineate the field of philosophical inquiry opened by the clarification brought by the previous analysis, and to suggest a general framework within which philosophy will have to move in order to finally reach the authentic post-digital condition. (shrink)

The distinctive nature of pains associated with menstruation and childbirth is used to argue against Klein's version of imperativism.

From a feminist perspective, unlimited procreative liberty risks treating children as property, distorts understanding of the family, and neglects moral concerns about how we reproduce.

In this chapter I argue that Alexis de Tocqueville describes the virtue of citizenship in a way that is relevant to contemporary virtue ethics. He explains how a group can possess a virtue that is distinct from the virtue of individual members of the group. (this is an unofficial draft).

“If I were a better human being, that person’s voice wouldn’t sound so shrill to me.” Many of us may have had such thoughts. They give voice to the worrying intuition that if we were less affected by sexism and racism, or better at keeping our tempers, our fellow humans would look and sound differently to us. Making sense of this unease requires us to re-think the relation between experiences and standing commitments; to reconsider what we mean by self-control; and (...) to attend to empirical questions about perception, attention, emotion regulation, and tacit cognition. (shrink)

Conversations with patients and families about the allow-natural-death (AND) order, along with the standard do-not-resuscitate (DNR) order during end-of-life (EOL) decision-making, may create engagement and understanding while promoting care that can be defended using enduring notions of autonomy, beneficence, and professional duty. Ethical, legal, and pragmatic issues surrounding EOL care decision-making seem to suggest discussion of AND orders as one strategy clinicians could consider at the individual practice level and at institutional levels. A discussion of AND orders, along with traditional (...) DNR orders is presented. This is followed by argument and counter-argument focused on ethical, legal, and practical issues germane to EOL care decision-making associated with use of AND orders. (shrink)

In Part I, this paper argues that Duncan Pritchard’s version of safety is incompatible with closure. In Part II I argue for an alternative theory that fares much better. Part I begins by reviewing past arguments concerning safety’s problems with closure. After discussing both their inadequacies and Pritchard’s response to them, I offer a modified criticism immune to previous shortcomings. I conclude Part I by explaining how Pritchard’s own arguments make my critique possible. Part II argues that most modal theories (...) of knowledge will run into problems similar to those found in Pritchard’s Anti-Luck Virtue Epistemology. I hence offer my own theory grounded in risk assessment and explain why and how it does much better. (shrink)

A necessary criterion of Duncan Pritchard’s Anti-luck Virtue Epistemology is his safety condition. A believer cannot know p unless her belief is safe. Her belief is safe only if p could not have easily been false. But “easily” is not to be understood probabilistically. The chance that p is false might be extremely low and yet p remains unsafe. This is what happens, Pritchard argues, in lottery examples and explains why knowledge is not a function of the probabilistic strength of (...) one’s evidence. This paper argues that, contra Pritchard, modality holds no epistemic advantage over this type of “probabilistic evidentialism” that he criticizes. I begin with a review of Pritchard’s argument supporting modality over probability; second, I explain the problems with this argument, and third, I offer an alternative explanation of the lottery example. At the completion of the paper, modality and probability are on equal epistemic footing. (shrink)

Volume 19, Issue 6, June 2019, Page W10-W15.

This paper explores how Islam is understood by Muslim women entrepreneurs and considers its influence on their entrepreneurial experiences in the country-specific context of Lebanon. In so doing, we adopt a qualitative interpretative approach, drawing upon 21 in-depth, semi-structured interviews with women entrepreneurs. Accordingly, we present empirical evidence detailing how Muslim women entrepreneurs utilise various aspects and teachings of Islam to make sense of their entrepreneurial decisions. We thus provide insight into how women’s entrepreneurship interlocks with Islamic teachings and the (...) restrictions imposed by patriarchal socio-cultural values in Lebanon. This paper advances entrepreneurship research by demonstrating how Islam unfolds as a source of inspiration and resilience for women entrepreneurs, if and when equipped with an Islamic feminist interpretation. (shrink)

Jeffrey Bishop’s The Anticipatory Corpse exposes a functional metaphysics at the root of contemporary medical practice that gives rise to inhumane medicine, especially at the end of life. His critique of medicine argues for alternative spaces and practices in which the communal significance of the body, its telos, can be restored and the meaning of a “good death” enriched. This essay develops an alternative epistemology of the body, drawing from Christian theological accounts of the communal or Eucharistic body and linking (...) liturgical practices to the cultivation of solidarity. It argues for an epistemology of the body that makes visible the invisible bodies at medicine’s margins and illumines the disparate worlds of health care globally. (shrink)