This study investigated the consistency of the finding that family cohesion and adaptability are significant predictors of adolescent moral thought. To test this, 175 adolescents from a metropolitan population and 146 from an urban fringe population were administered White's revised Moral Authority Scale, Olson et al.'s Family Adaptability and Cohesion Evaluation Scale, and a family demographic questionnaire. A linear relation between family cohesion and family and equality sources of moral authority was found in both samples. However, the significant linear relation (...) between family adaptability and total source influence score found in Sample 1 was not found in Sample 2. This finding might result from the heterogeneity of sociocultural factors across the samples; post hoc analyses suggested that sociocultural factors might play an important moderating role in the relation between family adaptability and adolescent moral thought. (shrink)

We live in a world in which one of every five persons does not get enough to eat. Each day more than ten thousand people die of starvation; thousands more, both adults and children, suffer brain damage and other functional abnormalities because of malnutrition. Often there is simply not enough drinking water or not enough food available. Some people must do without. A drought has come and some are allowed to die. Or, less food has been grown because less fertilizer (...) was imported and hundreds or thousands die. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

In the current academic climate, teaching is often seen as secondary to research. Teaching Philosophy seeks to bring teaching philosophy higher on the academic agenda.An international team of contributors, all of whom share the view that philosophy is a subject that can transform students, offers practical guidance and advice for teachers of philosophy. The book suggests ways in which the teaching of philosophy at undergraduate level might be facilitated. Some of the essays place the emphasis on individual self discovery, others (...) focus on the wider political context, many offer practical ideas for enhancing the teaching of philosophy through exercises that engage students in often unconventional ways. The integration of students' views on teaching provides a necessary reminder that teaching is not a one-way process, but a project that will ultimately succeed through cooperation and a shared sense of achievement amongst participants. (shrink)

Between Feminism and Materialism is a bold attempt to make sense of the relationship between feminist theory and capitalism. Addressing a number of philosophical problems that have engaged feminists over the last few decades - universals and reason, nature and essentialism, identity and non-identity, sex and gender, power and patriarchy, local and global - this innovative book breaks through feminist waves and explains the paradoxes of feminist theory by demonstrating the on-going relevance of dialectics and the concepts of exploitation, ideology, (...) and reification. Drawing on first, second and third 'waves' of feminist theory, this exciting combination of existentialism, phenomenology and critical theory delivers a problem-based, micro-political and coalitional feminism ready to respond to the challenges presented by our thoroughly modern times. (shrink)

The term probability can be used in two main senses. In the frequency interpretation it is a limiting ratio in a sequence of repeatable events. In the Bayesian view, probability is a mental construct representing uncertainty. This 2002 book is about these two types of probability and investigates how, despite being adopted by scientists and statisticians in the eighteenth and nineteenth centuries, Bayesianism was discredited as a theory of scientific inference during the 1920s and 1930s. Through the examination of a (...) dispute between two British scientists, the author argues that a choice between the two interpretations is not forced by pure logic or the mathematics of the situation, but depends on the experiences and aims of the individuals involved. The book should be of interest to students and scientists interested in statistics and probability theories and to general readers with an interest in the history, sociology and philosophy of science. (shrink)

This paper examines the problem of natural kinds, a key problem within feminist theory, and argues for a non-instrumental realist account of group identity. I suggest that a reconstructed theory of essence helps to make sense of group membership because it combines a conventional account of groups with a realist commitment to there being something responsible for the appearance of regularities in the world. The claim that natural kind membership is a matter of similarity relationships manages to avoid metaphysical, universal (...) property-based essentialism and, at the same time, points to interested generative mechanisms underlying the appearance of the regularities that make sense of kind membership. Finally, I suggest that the concepts 'real essence' and 'internal constitution' offer a new way to conceive 'sex' and 'gender', and that Adorno's notion of non-identity is a way to think group membership non-instrumentally. (shrink)

This article presents two studies that examine cause-related marketing promotions that require consumers’ active participation. Requiring a follow-up behavior has very valuable implications for maximizing marketing expenditures and customer relationship management. Theories related to ethical behavior, like motivated reasoning and defensive denial, are used to explain when and why consumers respond negatively to these effort demands. The first study finds that consumers rationalize not participating in CRM by devaluing the sponsored cause. The second study identifies a tactic marketers can utilize (...) to neutralize consumers’ use of defensive denial. Allowing the consumer to choose the sponsored cause seems to effectively refocus their attention and increases consumers’ threshold for campaign requirements. Implications for nonprofits and marketing managers include a tendency for consumers to be more likely to perceive a firm as ethical and socially responsible when they are allowed to choose the specific cause that is supported. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Waiting for CriticismCary Howie (bio)1Critical AttentionIf it is often the case that so much of what we do, as writers in a certain idiom and profession, is to wait for criticism—in the form of peer reviews, book reviews, tenure reviews, and so many other kinds of review that one would not be wrong to characterize the profession as constitutively myopic, incapable of seeing anything without looking at it (...) again—there may nonetheless be another sense in which to understand this work of waiting, this waiting for work, that comes to be called, more often than not, critical. In other words, what would it mean to think criticism as a mode of taking (and making) time? What if one of the most crucial things we do when we read and write—but also, and still more importantly, when we look at or participate in the world—is to wait? This essay aims to give space, and time, to the question of critical attention, even as it will become clear that aiming is really the last thing anyone can be expected to do while they wait.What, then, could it mean to be critically attentive? That is to say, how might it be possible to give an account of those processes and states of suspension and expectation that lie within the moment or the sequence of critical attention? This question may seem less obvious—although there’s nothing wrong with the obvious—if we recall the resonance that attention has, in French or Italian for example, with certain words for waiting, with attente or attesa; if we take seriously how attending to something or someone may also be to wait for them. Critical attention, in this way, would put on hold—for a while if not necessarily forever—the evaluative and policing functions that so frequently attend what comes to be called critical; and it would do so precisely because it would take seriously what it means, and what it feels like, to attend.For Martin Seel, this is a specifically aesthetic question: “It is,” he says, near the beginning of his Aesthetics of Appearing, “a basic characteristic of all aesthetic relations that in them we take time for the moment” [20]. To take time for the moment, as Seel puts it, is also, I’d argue, to give time; to inscribe a kind of waiting at the heart of that moment, to respond, capaciously, to the objects or persons who are convoked there. This encounter—or what I’m tempted to call this convocation—is bound up, for Seel, with the complex presence of the encountered object: “Aesthetic perception,” he writes, “wants to take something in this light, in this movement, in this tone, in this roughness and coldness, in this weather and taste” [34]. This sequence—and notice how Seel returns to that deictic pronominal adjective “this” again and again—shows at least two things: the extent to which aesthetic perception’s mode of “taking” is no mere appropriation, given the drawn out, the literally distracted, effect of the object on the perceiver; and how this deictic disarray, caught up in “this” and “this” and “this” and “this,” is fed and fueled by a kind of wanting. Aesthetic perception, in other words, wants to take; but it ends up being taken. And when it is a matter of wanting—indeed, when it is a matter of being literally for the taking—the question and the encounter become more than just aesthetic. “Attention,” Simone Weil says, “consists of suspending our thought, leaving it detached, empty, [End Page 43] and ready to be penetrated by the object.”1 To wait for the world, for Weil, is to prepare to be entered by that (or perhaps another) world. The attentive position or disposition is also an erotic one. This preparation—about which more will be said in the second part of this essay—takes place not as prophylaxis but as seduction.I’d like, accordingly, to ask how we, singularly and in common, may be taken or, in Weil’s words, penetrated by the objects and persons we attend to; and how they, more often than not... (shrink)

In this paper I argue that the idea ‘becoming-woman’ is an attempt to transform embodied experience but, because it is unable to concern itself with mechanisms, structures and processes of sexual differentiation, fails in this task. In the first section I elaborate the relationship between becoming-woman and Deleuze's ‘superior’ or ‘transcendental’ empiricism and suggest that problems can be traced back to an underlying Humean empiricism. Along with Hume, Deleuze, it seems, presumes a bundle model of the object which dissolves things (...) into episodic objects of perception and leaves the subject unable to distinguish between fanciful objects, erroneous perception and any other thing. The empiricist ontology thus has consequences for epistemology and leaves us unable to question the conservative tendencies of common sense. As an alternative to transcendental empiricism, the second section considers how transcendental realism, with its ontological commitment to the mind-independent character of things, may provide a more fruitful and productive line of enquiry. Given that there is such a choice, in the third section I speculate as to the specific desires that drive such philosophical abstraction; abstraction which culminates in the non sex-specific figure becoming-woman whilst disguising the mind-independent character of the mechanisms, structures and objects that affect the subject. So I conclude that, despite all appearances of radicalism, the philosophical model ‘becoming-woman’ – aligned as it is with schizo-processes and the philosophical loss of mind-independent things – is more of the same and sexual difference remains a hidden term. Due to this, I believe that feminists should view it with suspicion. (shrink)

Žižek has asked us to consider when we should care about the _tyrant’s bloody robes_. He was asking whether we should show restraint in responding to terrible injustice. The unsettling depiction of ‘Joker’ in Todd Phillips’ (2019) film of the same name goes some way to answering this question. We witness in this film a Joker unlike the many others we had seen in the Batman cinematic universe. Arthur Fleck is not a villain, at least not when he sets out (...) to live in our world. In his own words, he is just a man with ‘nothing left to lose’ living a life that has become ‘nothing but a comedy’. He is not the chaos spreading sociopath depicted in _The Dark Knight_ (2008). He is a man with a mental health condition. An outcast. Pushed around by society until he decided to do something about it. But why is a vigilante in a bat mask acceptable, but one in clown make-up is not? Maybe our traditional understandings of “right” and “wrong” and our childish cultural tropes about “good” and “evil” no longer serve us as they should when our heroes are greedy corporatists and our villains are the marginalised, disabled and mentally ill. Could it be that the Batman stories we have heard since we were children are designed to make us fret about the tyrant’s bloody robes? In this paper I explore Žižek’s analysis of Joker alongside his accounts of surplus-enjoyment with particular reference to Arthur Fleck’s life whilst living with a disability. (shrink)

This article presents the results of a cross-cultural study that examines the relationship between spirituality and a consumer’s ethical predisposition, and further examines the relationship between the internalization of one’s moral identity and a consumer’s ethical predisposition. Finally, the moderating impact of cultural factors on the above relationships is tested using Hofstede’s five dimensions. Data were gathered from young adult, well-educated consumers in five different countries, namely the U.S., France, Spain, India, and Egypt. The results indicate that the more spiritual (...) an individual consumer is, the more likely that consumer is to be ethically predisposed. Furthermore, the stronger one’s internalization of a moral identity, the more likely one is to be ethically predisposed. These two relationships are further moderated by Hofstede’s cultural factors such as the degree of collectivism versus individualism in the culture. However, the strength and direction of the moderation may vary depending upon the specific Hofstede dimension. (shrink)