When Betty Friedan published The Feminine Mystique in 1963, the book exploded into women's consciousness. Before the decade was out, what had begun as a campaign for women's civil rights transformed into a diverse and revolutionary movement for freedom and social justice that challenged many aspects of everyday life long accepted as fixed: work, birth control and abortion, childcare and housework, gender, class, and race, art and literature, sexuality and identity, rape and domestic violence, sexual harassment, pornography, and more. This (...) was the women's liberation movement, and writing--powerful, personal, and prophetic--was its beating heart. Fifty years on, in the age of #MeToo and Black Lives Matter, this visionary and radical writing is as relevant and urgently needed as ever, ready to inspire a new generation of feminists. Activists and writers Alix Kates Shulman and Honor Moore have gathered an unprecedented collection of works--many long out-of-print and hard to find--that catalyzed and propelled the women's liberation movement. Ranging from Friedan's Feminine Mystique to Backlash, Susan Faludi's Reagan-era requiem, and framed by Shulman and Moore with an introduction and headnotes that provide historical and personal context, the anthology reveals the crucial role of Black feminists and other women of color in a decades long mass movement that not only brought about fundamental changes in American life--changes too often taken for granted today--but envisioned a thoroughgoing revolution in society and consciousness still to be achieved"--Back cover. (shrink)

A discussão em torno da questão do trabalho infantil está hoje na ordem do dia dos principais países do mundo. O mercado mundial cada vez mais globalizado e competitivo pressiona sobretudo os países em desenvolvimento a erradicar esse tipo de trabalho. A inserção precoce da criança no mercado acaba comprometendo seu acesso a instâncias formativas que podem potencializar a sua conquista à cidadania. Este artigo pretende articular as categorias globalização, formação e cidadania com a questão do trabalho infantil, chamando atenção (...) para os prejuízos ou possibilidades de mudança dessa realidade, bem como para os interesses que estão por trás das diversas ações e campanhas voltadas à sua erradicação. (shrink)

Recent iterations in international legal thought of the debate over the transformative potential of law have tended to echo the long-standing assumption that radical movements, when they employ law-based tactics, do so in the same manner as reformist movements: they mobilise the legitimacy of law for short-term goals, only with more radical long-term goals in mind. However, movements such as the 2012 student strike in the Canadian province of Quebec demonstrate more diverse, creative engagements with law that openly mock the (...) legal system in an effort to simultaneously delegitimise the current legal order. This article argues that this movement’s approach is consistent with the notion of an ‘impudent’ use of law as politics but also extends it further to include ideas raised by this movement’s theatrical ‘over-compliance’ with law, through which the movement turned law itself into a public spectacle. The article examines instances of the state’s unprecedented mobilisation of the legal system to contain the student strike and the student strikers’ creative and subversive engagements with law in response, illustrating how the ideas thrown up by this movement can advance theoretical discussion in legal scholarship about law’s transformative potential. (shrink)

Previous research indicates that students in engineering self-report cheating in college at higher rates than those in most other disciplines. Prior work also suggests that participation in one deviant behavior is a reasonable predictor of future deviant behavior. This combination of factors leads to a situation where engineering students who frequently participate in academic dishonesty are more likely to make unethical decisions in professional practice. To investigate this scenario, we propose the hypotheses that (1) there are similarities in the decision-making (...) processes used by engineering students when considering whether or not to participate in academic and professional dishonesty, and (2) prior academic dishonesty by engineering students is an indicator of future decisions to act dishonestly. Our sample consisted of undergraduate engineering students from two technically-oriented private universities. As a group, the sample reported working full-time an average of six months per year as professionals in addition to attending classes during the remaining six months. This combination of both academic and professional experience provides a sample of students who are experienced in both settings. Responses to open-ended questions on an exploratory survey indicate that students identify common themes in describing both temptations to cheat or to violate workplace policies and factors which caused them to hesitate in acting unethically, thus supporting our first hypothesis and laying the foundation for future surveys having forced-choice responses. As indicated by the responses to forced-choice questions for the engineering students surveyed, there is a relationship between self-reported rates of cheating in high school and decisions to cheat in college and to violate workplace policies; supporting our second hypothesis. Thus, this exploratory study demonstrates connections between decision-making about both academic and professional dishonesty. If better understood, these connections could lead to practical approaches for encouraging ethical behavior in the academic setting, which might then influence future ethical decision-making in workplace settings. (shrink)

Este artigo tem como objetivo principal investigar a relação existente entre a percepção da felicidade dos brasileiros, sua satisfação com a vida e a satisfação com o regime democrático no período de 2017 a 2020. Nossa hipótese de trabalho postula que o declínio da felicidade e da satisfação com a vida, de uma forma geral, guarda relação de associação com a satisfação com a democracia e suas instituições. Assim, o artigo sugere que felicidade e democracia no Brasil são duas variáveis (...) associadas que ajudam a explicar em parte as fragilidades de nosso regime democrático e devem ser foco de atenção de nossas políticas públicas. A base empírica deste artigo é a sétima onda da Pesquisa Mundial de Valores (WVS, 2017-2020), por meio de pesquisa quantitativa, tipo survey, que utilizaremos para demonstrar nosso argumento. (shrink)

Is it appropriate to honour and admire people who have created great works of art, made important intellectual contributions, performed great sporting feats or shaped the history of a nation if those people have also acted immorally? This book provides a philosophical investigation of this important and timely question. -/- The authors draw on the latest research from ethics, value theory, philosophy of emotion, social philosophy and social psychology to develop and substantiate arguments that have been made in the (...) public debates about this issue. They offer a detailed analysis of the nature and ethics of honour and admiration, and present reasons both in favor and against honouring and admiring the immoral. They also take on the important matter of whether we can separate the achievements of public figures from their immoral behavior. Ultimately, the authors reject a "one-size-fits-all" approach and argue that we must weigh up the reasons for and against honouring and admiring in each particular case. -/- Honouring and Admiring the Immoral is written in an accessible style that shows how philosophy can engage with public debates about important ethical issues. It will be of interest to scholars and students working in moral philosophy, philosophy of emotion, and social philosophy. (shrink)

K. Anthony Appiah, the author of the internationally best-selling Cosmopolitanism, analyzes what causes societies to end cruelty and injustices - such as slavery, foot binding, or honor killing. Can a government through its laws halt egregious violations of human decency and can mere moral instruction bring an end to human suffering? No, says Appiah, demonstrating how reform succeeds only when it enlists the primal human sense of honor. When it comes to morality, honor is the lever arm that connects what (...) we know to what we do. (shrink)

Western philosophers have generally neglected honor as a moral phenomenon worthy of serious study. Appiah’s recent work on honor in moral revolutions is an important exception, but even he is careful to separate honor from morality, regarding it as only “an ally” of morality. In this paper we take Appiah to be right about the psychological, social, and historical role honor has played in three notable moral revolutions, but wrong about the moral nature of honor. We defend two new theses: (...) First, honor is an emotional and moral form of recognition respect that can hinder or aid moral progress. Second, honor, so conceived, can play a rational role in progressive moral change, as it did among the working class in the British abolition of slave trade, when the pressure of moral consistency moved them to protest American slavery as an affront to their honor without change in their moral belief that slavery is wrong. (shrink)

Stephen Darwall expands upon his argument for a second-personal framework for morality, in which morality entails mutual accountability and the authority to address demands. He explores the role of the framework in relation to cultural ideas of respect and honor; the development of "modern" moral philosophy; and interpersonal relations.

This book examines the notion of honor with an eye to dissecting its intellectual demise and with the aim of making a case for honor’s rehabilitation. Western intellectuals acknowledge honor’s influence, but they lament its authority. For Western democratic societies to embrace honor, it must be compatible with social ideals like liberty, equality, and fraternity. Cunningham details a conception of honor that can do justice to these ideals. This vision revolves around three elements—character , relationships , and activities and accomplishment (...) . Taken together, these elements articulate a shared aspiration for excellence. We can turn the tables on traditional ills of honor—serious problems of gender, race, and class—by forging a vision of honor that rejects lives predicated on power and oppression. (shrink)

This article deals with the notion of honor and its relation to the willingness to make sacrifices. There is a widely shared feeling, especially in Western countries, that the willingness to make sacrifices for the greater good has been on a reverse trend for quite a while both on the individual and the societal levels, and that this is increasingly problematic to the military. First of all, an outline of what honor is will be given. After that, the Roman honor-ethic, (...) stating that honor is a necessary incentive for courageous behavior and that it is something worth dying for, is contrasted with today's ruling view in the West, which sees honor as something obsolete and archaic and not as a legitimate motive for courageous behavior. The article then addresses the way honor continues to have a role in today's military, despite its diminishing role in Western society at large. (shrink)

Such a bewildering and contradictory welter of behaviors and traits are connoted by “honor” and its best equivalents in other languages that analyses of the concept have daunted philosophers, anthropologists, sociologists, political scientists, historians, and literary scholars for millennia. Is it an external good given — and revoked just as easily — by others? Or does “honor” name an inner good that’s absolutely in our control: our integrity, our very commitment to right conduct? Is honor a central moral virtue — (...) as when we might say that “all was lost, save our honor”? Or is it a good quality that’s not-quite “moral,” or indeed even an antiquated virtue hostile to true morality? Is the honorable man a heroic figure who protects the weak, or one who can be expected to bully the weak, as in the case of “honor killings”? Is honor aristocratic and inegalitarian, and thus a virtue that enables and ennobles what’s essentially oppression? Or is honor a signal virtue of fair-dealing, fair-fighting, and fair competition, as evidenced in sportsmanship? (shrink)

In this history of the development of ideas of honor in Western philosophy, Peter Olsthoorn examines what honor is, how its meaning has changed, and whether it can still be of use. Political and moral philosophers from Cicero to John Stuart Mill thought that a sense of honor and concern for our reputation could help us to determine the proper thing to do, and just as important, provide us with the much-needed motive to do it. Today, outside of the military (...) and some other pockets of resistance, the notion of honor has become seriously out of date, while the term itself has almost disappeared from our moral language. Most of us think that people ought to do what is right based on a love for justice rather than from a concern with how we are perceived by others. Wide-ranging and accessible, the book explores the role of honor in not only philosophy but also literature and war to make the case that honor can still play an important role in contemporary life. (shrink)

This book analyses the influences of ideas of honor on the causes, conduct, and endings of wars from Ancient Greece through to the present-day war in Iraq. It does this through a series of historical case studies. In the process, it highlights both the differences and the similarities between the various eras under study, and draws conclusions about the relevance of honor to war in the modern era. Each chapter looks at a particular period in history and is divided into (...) nine sections: Honor and virtue in the relevant period; Honor and the causes of war; Honor as a motivation for fighting; Honors and rewards; Death and honor; Honor and the conduct of war; Honor and the enemy; Honor and the ending of wars; Women and honor. The book makes use of original archival research and interviews with serving military officers, as well as secondary source material. Its subject will be of interest not merely to students of military history, military ethics, security studies and international relations, and anthropology/sociology/philosophy/history of ideas. (shrink)

Just War Theory (JWT) replaced an older "warrior code," an approach to war that remains poorly understood and dismissively treated in the philosophical literature. This paper builds on recent work on honor to address these deficiencies. By providing a clear, systematic exposition of "Honor War Theory" (HWT), we can make sense of paradigm instances of warrior psychology and behavior, and understand the warrior code as the martial expression of a broader honor-based ethos that conceives of obligation in terms of fair (...) competition for prestige. Far from being a romantic and outmoded approach to war, HWT accounts for current conflicts and predicts moral intuitions that JWT either rejects or cannot comfortably accommodate. So although it is not recommended as a replacement for JWT, there is good reason think that a fully mature, realistic, and yet properly normative theory of war ethics will incorporate a variety of insights from HWT. (shrink)

Part I. An introduction to honor: introduction; honor and value; honor and identity -- Part II. External honor: prestige; shame; face; esteem; affiliated honor; glory -- Part III. Internal honor: honorableness; dignity -- Part IV. The politics of honor: rebellion and revolution; lessons from honor -- Appendix I: key concepts.

Kant is often considered a key figure in a modern transition from social and political systems based on honour to those based on dignity, where “honour” is understood as a hierarchical measure of social value, and “dignity” is understood as the inherent and equal worth of every individual. The essay provides a richer account of Kant’s contribution to the “politics of equal dignity” by examining his understanding of dignity and honour, and the interaction between these concepts. The (...) essay argues that Kant appeals to multiple varieties of dignity and honour, that he does not reject honour in favour of dignity, and that he sees some versions of honour as conducive to respect for dignity. Furthermore, the complexity of Kant’s views on dignity and honour has implications for the theory and practice of human rights in the current day. (shrink)

We present a theory of honor violence as a form of costly signaling. Two types of honor violence are identified: revenge and purification. Both types are amenable to a signaling analysis whereby the violent behavior is a signal that can be used by out-groups to draw inferences about the nature of the signaling group, thereby helping to solve perennial problems of social cooperation: deterrence and assurance. The analysis shows that apparently gratuitous acts of violence can be part of a system (...) of norms that are Pareto superior to alternatives without such signals. For societies that lack mechanisms of governance to deter aggression or to enforce contracts, norms of honor can be a rational means of achieving these functions. The theory also suggests that cultures can become trapped in inefficient equilibria owing to path-dependent phenomena. In other words, costly signals of honor may continue to be sent even when they are no longer providing useful information. (shrink)

What is honor? Is it the same as reputation? Or is it rather a sentiment? Is it a character trait, like integrity? Or is it simply a concept too vague or incoherent to be fully analyzed? In the first sustained comparative analysis of this elusive notion, Frank Stewart writes that none of these ideas is correct. Drawing on information about Western ideas of honor from sources as diverse as medieval Arthurian romances, Spanish dramas of the sixteenth and seventeenth centuries, and (...) the writings of German jurists of the nineteenth and twentieth centuries, and comparing the European ideas with the ideas of a non-Western society—the Bedouin—Stewart argues that honor must be understood as a right, basically a right to respect. He shows that by understanding honor this way, we can resolve some of the paradoxes that have long troubled scholars, and can make sense of certain institutions that have not hitherto been properly understood. Offering a powerful new way to understand this complex notion, _Honor_ has important implications not only for the social sciences but also for the whole history of European sensibility. (shrink)

Honor killings are graceless and ferocious murders by chauvinists with an antediluvian mind. These are categorized separately because these killings are committed for the prime reason of satisfying the ego of the people whom the victim trusts and always looks up to for support and protection. It is for this sole reason that honor killings demand strict and stern punishment, not only for the person who committed the murder but also for any person who contributed or was party to the (...) act. A positive change can occur with stricter legislation and changes in the ethos of the society we live in today. (shrink)

Honor is a difficult field of inquiry that deserves systematic attention from social scientists. Honor is an internalized concern for recognition and approval that links reputation with conduct and helps sustain existing patterns of social selection and evaluation. The paper argues that scholars are remiss that consider the field of honor obsolete or a residual category left over from the transition to modern forms of social organization. A modern conception of honor is identified in the relationship of a reflexive self (...) and a larger moral and institutional order. A further effort is made to elaborate a reflexive approach to honor informed by the intersection of Pierre Bourdieu's theory of social reproduction and Erving Goffman's theory of self presentation. Honor is theorized as a multi-dimensional field that legitimates prevailing standards of evaluation and social selection contested in staged and consecrated interactions that are central to social reproduction. (shrink)

This piece is written as a public service to ethics professors and students interested in learning more about honor ethics. To facilitate its use in classrooms, it’s written in the style of many contemporary textbooks: it focuses on ideas, principles, and intuitions and ignores scholarly figures and intellectual history. Readers should note this is an “opinionated” introduction, as it focuses on the agonistic conception of honor. It also takes for granted that the agonistic ethos described counts as a “moral” theory. (...) Arguments for these assumptions are in print elsewhere. Any comments or recommendations for improvement are much appreciated. (shrink)

Honor has been an indispensable reference in the life of individuals and societies throughout the course of human history. As a basic concern of men and women, the phenomenon already appears in the earliest literary testimonies. The heroes of the Greek, Roman or German epic poems adapt their behavior to the demands of this particular deity, honor. Literature, at any time, in any culture, in any language, makes constant use of honor as an effective dramatic element. The recurrent presence is (...) certainly a reflection of the actual significance the phenomenon of honor had in everyone’s life. This essay clarifies why honor is given such importance; why it has been considered to be more valuable for the individual than his/her own life. To this end, the mention of public opinion is unavoidable. This phenomenon, in its social psychological conception, is the key that permits us to enlighten the labyrinth of honor. (shrink)

Lanczos, C. Einstein's path from special to general relativity.--Balazs, N. L. The acceptability of physical theories: Poincaré versus Einstein.--Ellis, G. F. R. Global and non-global problems in cosmology, by G. F. R. Ellis and D. W. Sciama.--Ehlers, J. The geometry of free fall and light propagation, by J. Ehlers, F. A. E. Pirani and A. Schild.--Trautman, A. Invariance of Lagrangian systems.--Penrose, R. The geometry of impulsive gravitational waves.--Exact solutions of the Einstein-Maxwell equations for an accelerated charge.--Taub, A. H. Plane-symmetric similarity (...) solutions for self-gravitating fluids.--Robinson, I. Equations of motion in the linear approximation, by I. Robinson and J. R. Robinson.--Florides, P. W. Rotating bodies in general relativity.--Chandrasekhar, S. A limiting case of relativistic equilibrium.--Israel, W. The relativistic Boltzmann equation.--Thompson, W. B. The self-consistent test-particle approach to relativistic kinetic theory. (shrink)

The Honor of Thinking investigates the limits of criticism, theory, and philosophy in light of what Martin Heidegger and French post-Heideggerian philosophers have established about the nature and tasks of thinking. In addition to in-depth analyses of Walter Benjamin's conception of critique—and in particular the relation of critique to ethics, as well as alternative models of criticism (such as Heidegger's notion of “Auseinandersetzung,” and Derridean deconstruction)—this book contains essays on the notion of theory from the Greeks and the early German (...) Romantics to the contemporary use of this notion in literary studies. The last part of the book investigates the different ways of understanding philosophical thinking that are found in contemporary French thought, examining works of Foucault, Deleuze, Lyotard, and Derrida. (shrink)

Given its psychological and sociological importance, especially in non-liberal societies, honor may be the most undertheorized normative phenomenon. Philosophical neglect of honor is due partly to the doubtful moral bona fides of honor: honor-typical motives have been usually viewed by philosophers in both the Christian and liberal West as either non-moral or immoral but replaced by morally sounder ones. More practically, honor (and what is usually translated into the English “honor”) connotes a number of apparently contradictory meanings, further bedeviling analyses. (...) Four particularly salient conceptions of honor emerge in the anthropological, literary, and philosophical literature on honor: honor as prestige, honor as the ethos characteristic of “cultures of honor,” honor as honestas, and honor as agonism. (shrink)

Until fairly recently it was not uncommon for political theorists to hold the view that people cannot be expected to act in accordance with the public interest without some incentive. Authors such as Marcus Tullius Cicero, John Locke, David Hume and Adam Smith, for instance, held that people often act in accordance with the public interest, but more from a concern for their honour and reputation than from a concern for the greater good. Today, most authors take a more (...) demanding view, maintaining that people are to be just solely from a love for justice, not from a fear of losing face. In this article today's prevailing view, which sees honour as something obsolete and archaic and not as a legitimate motive, is contrasted with the older view that honour is important for both knowing what moral is and acting on it. Subsequently, it is argued that the ethics of honour, especially in the form it took in the works of Hume and Smith, can still be of value, exactly because it is less demanding. (shrink)

Today''s business students have grown up in a society where distinctions between right and wrong have become blurred and where unethical behavior is observed and even expected in high-profile leaders. Especially troubling is the impression educators have that many students no longer view cheating as morally wrong (Pavela and McCabe, 1993). By contrast, the general public is demanding higher ethics of businesspeople. In this environment, educators are challenged to instill ethical norms in business students, especially when recent research indicates that (...) students intending to enter business fields are more likely than any other group of students to engage in cheating and other forms of academic dishonesty (McCabe and Trevino, 1995). One of the major future roles of accounting students depends on their honesty, however. For audits to have economic value, the auditors must be perceived by the public as acting with independence, integrity, and objectivity. Public accountants have adopted a Code of Professional Conduct in order to protect the integrity of the profession. In an effort to teach accounting students the importance of ethical professional conduct, the author has developed a class project wherein groups of students write proposals for a student honor code at Niagara University. (shrink)

Some researchers have recognized that privileged communities dominate the discourse on AI Ethics, and other voices need to be heard. As such, we identify the current ethics milieu as arising from WEIRD (Western, Educated, Industrialized, Rich, Democratic) contexts, and aim to expand the discussion to non-WEIRD global communities, who are also stakeholders in global sociotechnical systems. We argue that accounting for honor, along with its values and related concepts, would better approximate a global ethical perspective. This complex concept already underlies (...) some of the WEIRD discourse on AI ethics, but certain cultural forms of honor also bring overlooked issues and perspectives to light. We first describe honor according to recent empirical and philosophical scholarship. We then review “consensus” principles for AI ethics framed from an honor-based perspective, grounding comparisons and contrasts via example settings such as content moderation, job hiring, and genomics databases. A better appreciation of the marginalized concept of honor could, we hope, lead to more productive AI value alignment discussions, and to AI systems that better reflect the needs and values of users around the globe. (shrink)

This paper asserts that honor-based peoples have and maintain a distinct cultural identity that is valid for at least eighty-five percent of the world population. It is necessarily considered relative to dignity-based societies which make up the other fifteen percent. Practically all dignity-based cultures originated during the Enlightenment; modern honor-based groups will oftentimes through diffusion manifest some dignity-based traits or observe fewer of the traditional honor-based features. This paper will survey both traditional and modern forms of the honor-based culture.

Este trabajo tiene como punto de partida la tesis de que las ideas de Hegel sobre el amor y el honor, así como la noción hegeliana de reconocimiento, resultan hoy un insumo fundamental para la teoría política feminista. Para demostrarlo, recurriremos al método de la “doble mirada”: por un lado, ofreceremos un panorama acerca del lugar de las mujeres en la obra de Hegel; por el otro, procuraremos demostrar la productividad política de muchas de sus ideas en el pensamiento feminista (...) contemporáneo. (shrink)

This book analyzes Tocqueville’s views on religion, family and gender roles, politics, relations with Native Americans, white southerners and slavery, and the military. It explores how these views can help form a uniquely American honor code, one that re-envisions aristocratic elements of honor within a modern democratic and capitalist society.

After a century-long hiatus, honor is back. Academics, pundits, and everyday citizens alike are rediscovering the importance of this ancient and powerful human motive. This volume brings together some of the foremost researchers of honor to debate honor’s meaning and its compatibility with liberalism, democracy, and modernity. Contributors—representing philosophy, sociology, political science, history, psychology, leadership studies, and military science—examine honor past to present, from masculine and feminine perspectives, and in North American, European, and African contexts. Topics include the role of (...) honor in the modern military, the effects of honor on our notions of the dignity and “purity” of women, honor as a quality of good statesmen and citizens, honor’s role in international relations and community norms, and how honor’s egalitarian and elitist aspects intersect with democratic and liberal regimes. (shrink)

According to Aristotle there may be times when the virtuous person is justified in taking revenge. Many commentators claim that revenge, on Aristotle’s account, aims at restoring the honor and reputation of the avenger, but I will show that this cannot be why the virtuous person seeks revenge. I argue, instead, that the virtuous person seeks revenge when she is slighted in order to prove her worth. Aristotle claims that we slight those we think are neither good nor bad nor (...) capable of producing good or bad things. Although the virtuous person will ignore most slights, Aristotle thinks there may be times when even a virtuous person will have to take revenge in order to prove her worth, not because she is insecure or requires honors, but because she cannot function to the best of her abilities within her society if those she interacts with fail to recognize her worth. (shrink)

[Requested essay for George Washington Leadership Institute curriculum, Fred W. Smith National Library for the Study of George Washington, Mt. Vernon.] Honor is often equated with integrity, dignity, courage, and unimpeachable reputation. But what is the underlying essence of honor that explains those associations? This essay provides a framework for thinking about honor, and explores a theory of honor that understands it in terms of agonism---that is, as an ethic regulating our pursuit of prestige according to principles of fair and (...) respectful contest. We begin by distinguishing between honor-as-prestige and honor as an ethical system. We then canvass honor’s commitment to fair competition, noblesse oblige, integrity, independence, and martial valor. After forwarding the agonistic theory of honor, we conclude with some suggestions for leaders interested in fostering honor-mindedness in their organizations. (shrink)

The contributions in this volume treat aspects and manifestations of this cultural symbiosis, and they throw new light on authors and texts both more and less ...

In Helen Frowe’s book, Defensive Killing, she argues that some cases of seemingly futile self-defense are actually instances of justifiable defense of the victim’s honor. This paper explores Frowe’s claim, first by isolating the central cases and then by examining her rejection of punitive reasons. From there, the paper examines Frowe’s understanding of “defense of honor,” ultimately suggesting that Frowe’s conception is best construed as action that has expressive, but not defensive, value. From there, I turn to two more general (...) puzzles. First, what if the defender mistakenly believes that she can successfully defend and acts for that reason, but the reason that actually supports her action is not one she is acting in light of? And, second, how ought we to understand the interests of an aggressor who has forfeited his rights? (shrink)

Disciplining doctors : medical courts of honour and professional conduct -- Medical confidentiality : the debate on private versus public interests -- Patient information and consent : self-determination versus paternalism -- Duties and habitus of a doctor : the literature on medical ethics.