IntroductionEngaging undergraduates in the research process is one of the most rewarding aspects of being a professor because it more deeply connects us to our work and helps shape the professional futures of students by immersing them in the culture of research (including peer-to-peer mentoring and authoring publications; Russell, Hancock, & McCullough, 2007). But there is a real trick to working with undergraduates in a way that both shapes students’ futures and produces high-quality, publishable research because mentors must invest a (...) great deal of time developing undergraduates’ technical and writing abilities, and this effort is time not spent on the research itself. In this article, we describe a powerful, flexible approach that makes the production of publishable research possible. For context, we teach and conduct research at a small liberal arts college with a population of just over 2000 undergraduates. Research at primarily undergraduate institutions (PUIs) does not benefit a system of graduate students, post-docs, and paid research staff, so we have found it necessary to developed a structured, team-based approach to faculty-student research that provides excellent mentorship and produces publishable research (see Detweiler-Bedell & Detweiler-Bedell, 2013). Importantly, this team-based model can be put into practice with a broad array of students, including underrepresented and first-generation students. What we have learned in adopting this approach reflects... (shrink)

Computers have transformed science and help to extend the boundaries of human knowledge. However, does the validation and diffusion of results of computational inquiries and computer simulations call for a novel epistemological analysis? I discuss how the notion of novelty should be cashed out to investigate this issue meaningfully and argue that a consequentialist framework similar to the one used by Goldman to develop social epistemologySocial epistemology can be helpful at this point. I highlight computational, mathematical, representational, and social stages (...) on which the validity of simulation-based belief-generating processes hinges, and emphasize that their epistemic impact depends on the scientific practices that scientists adopt at these different stages. I further argue that epistemologists cannot ignore these partially novel issues and conclude that the epistemology of computational inquiries needs to go beyond that of models and scientific representations and has cognitive, social, and in the present case computational, dimensions. (shrink)

Research on self-other framing suggests that self-judgements typically neglect information about others and instead use an ambiguous intrapersonal standard, making these judgements susceptible to the influence of mood as predicted by the affect infusion model (Forgas, 1995). Two experiments tested the hypothesis that mood-congruent judgements of personal success occur when these judgements are framed to maintain self-focus but are eliminated when participants first focus on other individuals. In Experiment 1, self-other framing moderated the influence of mood on perceived success for (...) an ambiguous object identification task. Happy participants reported greater perceived success, compared to sad participants, after judging their own success relative to others (self-focused frame) but not after directly judging the success of others (other-focused frame). Experiment 2 replicated these results with students' perceptions of their academic success. These findings suggest that the open, constructive processing accompanying most self-judgements is critical in producing mood-congruent perceptions of personal success. (shrink)

Volume 33, Issue 1, February 2023, Page 1-14.

It is encouraging to note the renewed interest in the study of Hegel, not only in Europe, but also in the United States. For too long has Hegel been known only through his adversaries, so much so that a “Hegel Myth” has grown up with little regard for either historical accuracy or fair judgment. Recent indications are that this myth is being dissipated by the work of serious scholars, and a more authentic knowledge of Hegel’s position is becoming possible. No (...) one that I know of desires to reestablish the complete Hegelian system, but many scholars and philosophers hope to find new insight from the study of undistorted Hegelian thought. (shrink)

Using panel data of 4,244 company years, we examine whether and how corporate social performance (CSP) affects a firm’s capacity to achieve profitable sales in foreign markets. Based on our extension of instrumental stakeholder theory into the international arena, we hypothesized a U-shaped relationship between CSP and multinationality. Results supported our contention that multinational enterprises (MNEs) need to be substantially committed to social performance objectives if they are to recoup the cost of their CSP investments, and improve their capacity to (...) compete in foreign markets. MNEs engaged in intermediate levels of CSP achieve lower levels of multinationality than firms operating at either anchor of the social performance continuum. In addition, this study demonstrates that CSP moderates a well-established relationship in international business literature – the relationship between R&D investment and a firm’s multinationality. Implications for research and practice are discussed. (shrink)

Soren Kierkegaard and William Faulkner are, to my mind, the most seminal religious thinker and the most brilliant novelist of our time. For a good many years I admired their works from a distance. Then in 1966 or so, my good friend and teacher William H. Poteat of Duke University suggested that I get to know them better by doing an essay on them. This book is the result, though I by no means want to hold Professor Poteat responsible for (...) anything but merit of this venture, if, indeed, it has any. (shrink)

This text expounds and relates the ethical and religious views of a philosopher that are usually discussed in terms of language. (Philosophy).

The Ibadis, a religious minority that survived in North Africa and Oman, claim to be the democrats of Islam. The present study highlights their key role in promoting a political alternative to the Caliphate through a collegial model of government. I.

Social scientists who conduct qualitative research frequently use emotional engagement to gather information about participants’ thoughts, feelings, and behaviours in relation to a particularly research question. When the subject under investigation is related to trauma, listening to, or being exposed to personal accounts of participants’ traumatic experiences can carry a significant emotional cost for researchers. This may place them at risk of secondary trauma. In this article, I examine these issues from the context of my doctoral field research in South (...) Africa, which focused on intergenerational trauma amongst descendants of victims of apartheid-era gross human rights violations. I reflect on my positionality as both an insider and outsider and feelings of guilt that emanated from my sense of being privileged and an imposter. I also reflect on the emotional turmoil brought about by my engagement with the trauma of participants and their families. I conclude by sharing the lessons I have learnt, and that have enabled me to sustain my scholarly engagement with intergenerational trauma. Ultimately, this article gives insight into, and raises awareness about, the emotional consequences of conducting trauma research. It offers practical suggestions to help researchers navigate the emotional minefield involved in conducting trauma research. (shrink)

Bloemlezing van filosofische sleutelteksten uit de 18e-eeuwse Verlichting.

La 4e de couv. indique : "Prenant le contrepied de l'interprétation nietzschéenne plutôt dépréciative du ressentiment, qui cadrait avec un certain souci de défendre les privilèges de l'aristocratie, cet essai suggère une interprétation juridique du ressentiment permettant d'en faire ressortir les aspects positifs. La démarche convie à un parcours en trois étapes. La première conduit de la définition que Spinoza donna de la haine en général au sentiment d'injustice, qui est un motif de haine particulier. La définition de l'injustice, correspondant (...) chez Aristote à des cas de haine donnant lieu à une colère justifiée, permet, à rebours, d'identifier et de déprécier la haine qui ne répond pas à cette définition. Se dévoile ainsi déjà en filigrane le discret génie du ressentiment. La deuxième étape chemine du sentiment d'injustice au ressentiment et permet de distinguer, à partir du critère du droit, le ressentiment de l'indignation. Si l'interprétation de Nietzsche approfondissait la distinction entre le ressentiment et l'acquiescement, l'interprétation juridique conduit à souligner la distinction entre le ressentiment et l'indignation. Redéfini comme sentiment du droit et sentiment juridique d'injustice, le ressentiment fait l'objet d'une réhabilitation dans le dernier temps de cet essai qui est aussi l'occasion d'aborder les relations entre droit et politique, droit et science, justice et amour et de réfléchir aux liens entre ressentiment, indignation et droits de l'homme à l'âge démocratique. En intégrant la vision de Jhering, qui faisait de la paix le but du droit et de la lutte le moyen de l'atteindre, en cherchant à corriger « l'erreur » de Nietzsche par Nietzsche, le droit, sous le rapport de ses liaisons avec les affects, pourrait peut-être se définir comme une arme morale, sociale et politique, plongée dans les complexions de la haine, qui sépare le ressentiment de l'indignation, la domination du premier ayant pour effet de modérer ou de subjuguer la seconde..". (shrink)

The aim of this article is to argue that Marcel’s idea of freedom as participation in being is what constitutes authentic freedom and existence. A “pessimistic” existentialist, Sartre conceives of authentic freedom and existence or life as making free choices and committing oneself to one’s chosen mode of life and taking responsibility for it. However, this stand of absolute freedom of choice, irrespective of the morality and nature of one’ actions with regard to human essence and ontological status as finite (...) and potential being in need of plenitude, could lead to the loss of sense of being and the proliferation of evil in a society. This is because one might freely choose to indulge in an act that negates the essence of humanity and engenders self-destruction as well as the destruction of others, since, for the “pessimistic” existentialist, one only has to be committed to it and accept its accompanying responsibility to qualify as authentic freedom and existence. I will argue that Marcel’s conception of freedom as participation in being leads to an individual’s awareness of their ontological status as a finite being and that their finitude imposes a limitation on their hold on being and generates some self-trepidation that they might lose their sense of being, and consequently propels them to engage in those acts that are consistent and compatible with their essence and are geared towards self-realisation. I will conclude that genuine freedom and authentic life lie in participation in being. (shrink)