Nietzsche has the reputation of being a virulent misogynist, so why are feminists interested in his philosophy? The essays in this volume provide answers to this question from a variety of feminist perspectives. The organization of the volume into two sets of essays, "Nietzsche's Use of Woman" and "Feminists' Use of Nietzsche," reflects the two general approaches taken to the issue of Nietzsche and woman. First, many debates have focused on how to interpret Nietzsche's remarks about women and femininity. Are (...) all of Nietzsche's comments to be read literally, or is he being ironic, perhaps even parodying and subverting stereotypes about women? Second, is his philosophy useful to feminist theory? Can we separate his philosophy from his seemingly derogatory remarks about women? Can feminists use his criticisms of truth, objectivity, reason, and the autonomous subject to challenge the exclusion of women from the history of philosophy? Some view his critiques of dualism and essentialism as well as his perspectivism and social constructivism as adumbrating later feminist positions. Others find troubling his privileging of masculinity and paradigms of domination; they see Nietzsche's sexual dualism as countering otherwise transgressive themes. Contributors are Debra Bergoffen, Maudmarie Clark, Daniel Conway, Jacques Derrida, Jean Graybeal, Kathleen Higgins, Luce Irigaray, Sarah Kofman, Tamsin Lorraine, Kelly Oliver, David Owen, Marilyn Pearsall, Ofelia Schutte, Linda Singer, Lynne Tirrell, and Kathleen Wininger. (shrink)

This second edition of _Women, Knowledge, and Reality_ continues to exhibit the ways in which feminist philosophers enrich and challenge philosophy. Essays by twenty-five feminist philosophers, seventeen of them new to the second edition, address fundamental issues in philosophical and feminist methods, metaphysics, epistemology, and the philosophies of science, language, religion and mind/body. This second edition expands the perspectives of women of color, of postmodernism and French feminism, and focuses on the most recent controversies in feminist theory and philosophy. The (...) chapters are organized by traditional fields of philosophy, and include introductions which contrast the ideas of feminist thinkers with traditional philosophers. The collected essays illustrate both the depth and breadth of feminist critiques and the range of contemporary feminist theoretical perspectives. (shrink)

This second edition of Women, Knowledge and Reality continues to exhibit the ways in which feminist philosophers enrich and challenge philosophy. Essays by twenty-five feminist philosophers, seventeen of them new to the second edition, address fundamental issues in philosophical and feminist methods, metaphysics, epistemology, and the philosophies of science, language, religion and mind/body. This second edition expands the perspectives of women of color, of postmodernism and French feminism, and focuses on the most recent controversies in feminist theory and philosophy. The (...) chapters are organized by traditional fields of philosophy, and include introductions which contrast the ideas of feminist thinkers with traditional philosophers. The collected essays illustrate both the depth and breadth of feminist critiques and the range of contemporary feminist theoretical perspectives. (shrink)

Embark on a visual journey of self-discovery. In Beaming, Marilyne Verschueren-the artist behind internet sensation @beamingdesign-presents 100 expansive visuals designed to stimulate your mind and awaken your intuition. Messages of hope, resilience, and joy are incorporated into radiant art, with each image offering the reader an opportunity for deep contemplation and introspection. Powerful imagery is paired with 25 guided exercises for mindfulness, journaling, and breathwork to deepen your interactive experience. Full of warmth and positive energy, Beaming is an exquisite companion (...) and a stirring call to follow your truth. (shrink)

Transforming our worldviews -- Transforming the fear of death -- Glimpses beyond death and the physical world -- Cosmologies of life, death, and beyond -- Science of the afterlife -- The practice of dying -- Grief as a doorway to transformation -- Dreaming and the transformation of death -- Transformative art -- Life, death, and the quantum soul -- Healing self and society.

Several technological developments, such as self-service technologies and artificial intelligence, are disrupting the retailing industry by changing consumption and purchase habits and the overall retail experience. Although AI represents extraordinary opportunities for businesses, companies must avoid the dangers and risks associated with the adoption of such systems. Integrating perspectives from emerging research on AI, morality of machines, and norm activation, we examine how individuals morally behave toward AI agents and self-service machines. Across three studies, we demonstrate that consumers’ moral concerns (...) and behaviors differ when interacting with technologies versus humans. We show that moral intention is less likely to emerge for AI checkout and self-checkout machines compared with human checkout. In addition, moral intention decreases as people consider the machine less humanlike. We further document that the decline in morality is caused by less guilt displayed toward new technologies. The non-human nature of the interaction evokes a decreased feeling of guilt and ultimately reduces moral behavior. These findings offer insights into how technological developments influence consumer behaviors and provide guidance for businesses and retailers in understanding moral intentions related to the different types of interactions in a shopping environment. (shrink)

If cultures are always in the making, this book catches one kind of culture on the make. Academics will be familiar with audit in the form of research and teaching assessments - they may not be aware how pervasive practices of 'accountability' are or of the diversity of political regimes under which they flourish. Twelve social anthropologists from across Europe and the Commonwealth chart an influential and controversial cultural phenomenon.

Thomas Hoccleve wrote his Regement of Princes in 1411 and addressed it to the patronage of Henry, Prince of Wales, who was to succeed to the throne as Henry V two years later, on the death of his father, Henry IV. The Regement is a book of the governance of princes, drawn from the De regimine principum of Aegidius Romanus and from other similar works including the Secreta secretorum, which purports to be a compendium of Aristotle's advice on kingship to (...) Alexander the Great. Like these works, Hoccleve's Regement lays out a series of unexceptionable moral principles that should guide a prince's behavior: the prince is exhorted, for instance, to be prudent, just, liberal, and receptive to counsel. These recommendations are supported with citations from biblical and classical authorities and a wealth of narratives exemplary of kingly and unkingly conduct. Princes were to look in such books as in a mirror, and there see displayed the image of what they should truly be. They were “Mirrors for Princes.” Princes welcomed them and on occasion commissioned them, not because they specially desired to have instruction in the business of government from clerks, nor because they would much appreciate being told things they did not wish to hear, but because it was important that they should represent themselves as receptive to sage counsel. They are not simply political public relations exercises but, equally, they are not “books of instruction.”. (shrink)

A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...

Politics of Reality includes nine essays that examine sexism, the exploitation of women, the gay rights movement and other topics from a feminist perspective. -/- The essays "The Problem That Has No Name" and "A Note On Anger" have been translated into Spanish by Maria Lugones for circulation in la Asociacion Argentina de Mujeres en Filosofia.

Pediatric participation in non-therapeutic research that poses greater than minimal risk has been the subject of considerable thought-provoking debate in the research ethics literature. While the need for more pediatric research has been called morally imperative, and concerted efforts have been made to increase pediatric medical research, the importance of protecting children from undue research risks remains paramount.United States research regulations are derived largely from the deliberations and report of the National Commission for the Protection of Human Subjects of Biomedical (...) and Behavioral Research. The authors of this report specifically designated children as a vulnerable population and suggested additional protections, most of which became U.S. law. One of the more contested sets of regulations surrounds non-therapeutic research, e.g., research that does not offer the potential for direct benefit to participants. Federal regulations allow local Institutional Review Boards to approve non-therapeutic research posing a minor increase above minimal risk when it involves children who have the disease or medical condition that the research addresses. (shrink)

Kierkegaard is considered by many to be the father of existentialism because he is believed to have asserted that our interpretations of existence are the expression of absolutely free choices, or choices for which no rational criteria can be given. This paper argues that that view is false. It presents a sketch of Kierkegaard position on the nature of human rationality, and argues that according to Kierkegaard, there are rational criteria for choosing between competing interpretations of existence and that people (...) make such choices only with reference to these criteria. (shrink)

In this paper, we examine how increasing understanding and explicit awareness of social consciousness can develop through transformations in worldview. Based on a model that emerged from a series of qualitative and quantitative studies on worldview transformation, we identify five developmental levels of social consciousness: embedded, self-reflexive, engaged, collaborative, and resonant. As a person's worldview transforms, awareness can expand to include each of these levels, leading to enhanced prosocial experiences and behaviours. Increased social consciousness can in turn stimulate further transformations (...) in worldview. We then consider an educational curriculum to facilitate the understanding of worldview and the cultivation of social consciousness as core capacities for twenty-first century students and global citizens. (shrink)

This paper explores the implications of conceptualising phenomenology as explanatory for the ongoing dialogue between the phenomenological tradition and cognitive science, especially enactive approaches to cognition. The first half of the paper offers three interlinked arguments: Firstly, that differentiating between phenomenology and the natural sciences by designating one as descriptive and the other as explanatory undermines opportunities for the kind of productive friction that is required for genuine ‘mutual enlightenment’. Secondly, that conceiving of phenomenology as descriptive rather than explanatory risks (...) committing us to what Zahavi (2019) identifies as the error of equating the phenomenological with the phenomenal. Finally, that the erroneous reduction to the descriptive occludes the rich resources that the phenomenological tradition can contribute to investigations of non-human cognition. The second half of the paper then turns to focus specifically on the promising relationship between phenomenology and enactive approaches to cognition. It will suggest that phenomenology must be seen as having explanatory capacities if it is to shed light on the structures of “mind in life” (Thompson, 2007), before drawing on the model of explanation put forward by Louis Sass to explore what this might look like. (shrink)

Background: Brain-dead humans retain many of the physiologic functions of living humans, but they are legally dead and cannot be physically harmed by participation in research. Stakeholder opinions...

Institutional review boards have a dual goal: first, to protect the rights and welfare of human research subjects, and second, to support and facilitate the conduct of valuable research. In striving to achieve these goals, IRBs must often consider conflicting interests. In the discussion below, we characterize research oversight as having three elements: research regulations, which establish a minimum acceptable standard for research conduct; ethical principles, which help us identify and define relevant ethical issues; and virtue ethics, which guides the (...) prioritization of relevant issues. We describe specific ways in which the lessons of virtue ethics suggest revisions to the IRB structure and review process, the education and training of IRB members, and the appropriate limits of regulations in research ethics oversight. (shrink)

To understand the radical potential of Heidegger’s model of practice, we need to acknowledge the role that temporality plays within it. Commentaries on Heidegger’s account of practical engagement, however, often leave the connection between purposiveness and temporality unexplored, a tendency that persists in the contemporary discourse generated by the interaction between the phenomenological tradition and certain approaches within cognitive science. Taking up a temporality-oriented reading that redresses this can, I want to argue here, reveal new illuminating sites for the intersection (...) between phenomenology and the cognitive sciences, particularly between Heideggerian perspectives and what have become known as enactive approaches to the study of cognition. According to the latter, cognition is an inherently relational process through which the interaction of a living being and its environment generates meaning and, ultimately, a world of significance defined by the cogniser’s self-concern. I will suggest that this emphasis upon the inextricable intertwining of agent and world renders enactive models of cognition particularly congenial to a mutually enriching dialogue with Heidegger’s account of purposiveness, particularly if we read the latter in terms of the temporal framework that Being and Time offers us. (shrink)

Women have historically been prevented from living autonomously by systematic injustice, subordination, and oppression. The lingering effects of these practices have prompted many feminists to view autonomy with suspicion. Here, Marilyn Friedman defends the ideal of feminist autonomy. In her eyes, behavior is autonomous if it accords with the wants, cares, values, or commitments that the actor has reaffirmed and is able to sustain in the face of opposition. By her account, autonomy is socially grounded yet also individualizing and (...) sometimes socially disruptive, qualities that can be ultimately advantageous for women. Friedman applies the concept of autonomy to domains of special interest to women. She defends the importance of autonomy in romantic love, considers how social institutions should respond to women who choose to remain in abusive relationships, and argues that liberal societies should tolerate minority cultural practices that violate women's rights so long as the women in question have chosen autonomously to live according to those practices. (shrink)

This article exploits the “binary license” offered by the title of the symposium in which it appears (“Comparative Relativism”) as a kind of promise of connection. The author suggests, however tentatively, that in the challenge of heterogeneity, fractality, perspective/-alism, and multiplicities lies the power of the forking pathway: the moment a relation is created through divergence. If we are invited—in the same breath—to consider forms of comparison and forms of relativism (dropping difference and similarity), we are also offered two paths, (...) one based on a world of singularities and multiplicities, and the other on a world of not-quite repetitions. The article asks if the binary is not essential to the epistemic work that Western (Euro-American) scholars might want to do, since we forever reinvent the divide between the modern and the post-/pre-modern. Strathern assumes the anthropologist's license to talk about concepts through persons, and begins by asking how Papua New Guineans who come together in a city compare themselves, and in contrast to ethnic comparisons elsewhere (e.g., contra Sarah Green's Balkan interactions). In talking about persons through concepts, it is worth asking what is entailed in relativizing one scholar's work through that of another. The author says that her “hunch” is that in both cases the analyst might wish to have the liberty of discerning—in the same breath—the multiplicities of what John Law and Annemarie Mol call perspectivalism (their very general alternative to comparison) and Eduardo Viveiros de Castro's radically divergent perspectivism (a self-contained, recursive and above all socially specific relativism). (shrink)