The prominent call to legalise same-sex marriage in Australia raises questions concerning whether its achievement will result in amplified societal acceptance of lesbian, gay, bisexual, and transgender (LGBT) people, and on what grounds this acceptance will take place. Same-sex marriage may not challenge heteronormative and patriarchal features typically associated with marriage, and may serve to reinforce a hierarchy that promotes traditional marriage as the ideal relationship structure. This may result in only assimilationist acceptance of LGBT people. However, the consequence of (...) inclusion to marriage ought to reflect social acceptance of LGBTs as people worthy of equal treatment in dignity and in rights, regardless of perceived differences or similarities to a supposed majority standard. This article argues that justice would be best served by introducing and promoting a variety of State-sanctioned unions whilst simultaneously introducing same-sex marriage. This ‘pluralisation strategy’ would increase awareness and legitimacy of other relationship-recognition options, promoting respectful acceptance of LGBT and heterosexual people alike. (shrink)

Hate speech is one of the most important conceptual categories in anti‐oppression politics today; a great deal of energy and political will is devoted to identifying, characterizing, contesting, and penalizing hate speech. However, despite the increasing inclusion of gender identity as a socially salient trait, antipatriarchal politics has largely been absent within this body of scholarship. Figuring out how to properly situate patriarchy‐enforcing speech within the category of hate speech is therefore an important politico‐philosophical project. My aim in this (...) article is twofold: first, I argue that sexist speech, though oppressive, is not hate speech. Second, I argue that misogynistic speech is hate speech, even when it is intradivisional. This is important because recognizing that the concepthate speechapplies to certain forms of patriarchy‐enforcing speech is another step in clarifying what is wrong with the practice, and how bad it is in relation to other abuses. Consequently, this article provides a more nuanced account of the kinds of expressions that can and should count as instances of hate speech. (shrink)

A surfeit of research confirms that people activate personal, affective, and conceptual representations when perceiving the states of others. However, researchers continue to debate the role of self–other overlap in empathy due to a failure to dissociate neural overlap, subjective resonance, and personal distress. A perception–action view posits that neural-level overlap is necessary during early processing for all social understanding, but need not be conscious or aversive. This neural overlap can subsequently produce a variety of states depending on (...) the context and degree of common experience and emotionality. We outline a framework for understanding the interrelationship between neural and subjective overlap, and among empathic states, through a dynamic-systems view of how information is processed in the brain and body. (shrink)

Since its appearance in English translation in 1996, Jurgen Habermas's Between Facts and Norms has become the focus of a productive dialogue between German and Anglo-American legal and political theorists. The present volume contains ten essays that provide an overview of Habermas's political thought since the original appearance of Between Facts and Norms in 1992 and extend his model of deliberative democracy in novel ways to issues untreated in the earlier work. Habermas's theory of democracy has at least three features (...) that set it apart from competing positions. First, it combines a concern with questions of normative justification with an empirical analysis of the social conditions necessary for the realization of democratic institutions. Second, at the heart of his model is the assertion of an internal relationship between liberalism and democracy. Finally, Habermas defends a conception of universal human rights that is not only sensitive to cultural differences but also calls for legal and political institutions that facilitate the cultivation of cultural and religious identities within pluralistic societies. These essays demonstrate the extraordinary power of Habermas's theory of democracy through a further engagement with Rawls's political liberalism and through original contributions to current debates over nationalism, multiculturalism, and the viability of supranational political institutions. (shrink)

On the traditional view, a sense of selfhood appears relatively late in infancy, since to be, or to possess, a self is taken to require such capacities as language and metacognition. Recent research in psychology, however, shows that there are some rudimentary forms of self-consciousness already in the very first months of life. The exercise of these early abilities in interactional contexts with caretakers shapes gradually a sense of self, or a primitive form of what we also (...) call “personal identity”, following a psychological terminology. In this paper we shall argue that the hypothesis of a very precocious personal identity can accord an important role to the Other in the formation of the Self without being committed to some outdated versions of empiricism or relativism. In the first section we introduce a pair of views about selfhood that seem to lead to relativism. In the second section we present what we call the “precocious identity view”. In the third section we describe the role of the Other in the precocious identity view. Finally, we make some remarks concerning what kind of (self-)consciousness is actually involved in the precocious identity view. (shrink)

edited by Ciaran Cronin and Pablo De Greiff Since its appearance in English translation in 1996, Jürgen Habermas's Between Facts and Norms has become the focus of a productive dialogue between German and Anglo-American legal and political theorists. The present volume contains ten essays that provide an overview of Habermas's political thought since the original appearance of Between Facts and Norms in 1992 and extend his model of deliberative democracy in novel ways to issues untreated in the earlier work.Habermas's theory (...) of democracy has at least three features that set it apart from competing positions. First, it combines a concern with questions of normative justification with an empirical analysis of the social conditions necessary for the realization of democratic institutions. Second, at the heart of his model is the assertion of an internal relationship between liberalism and democracy. On this account, the rights of the individual that are central to liberalism can be guaranteed only within a constitutional framework that at the same time fosters democratic rights of political participation through the public sphere. Finally, Habermas defends a conception of universal human rights that is not only sensitive to cultural differences but also calls for legal and political institutions that facilitate the cultivation of cultural and religious identities within pluralistic societies.These essays demonstrate the extraordinary power of Habermas's theory of democracy through a further engagement with Rawls's political liberalism and through original contributions to current debates over nationalism, multiculturalism, and the viability of supranational political institutions. (shrink)

Purpose. To examine the existential anthropology of G. Marcel and E. Minkowski, in order to demonstrate the necessity of distinguishing the universal-spiritual, as human in human being, apart from the individual-existential in him, and to reveal the hierarchical correlation of biosocial, existential and spiritual spheres in personality. Theoretical basis. Within existential philosophy the author differentiates two separate traditions and proceeds from the insufficiency of the distinction of existential sphere, proposed by phenomenological tradition, showing the necessity of its correlation with the (...) spiritual sphere as a sphere of humanity, proposed by non-phenomenological tradition of G. Marcel and E. Minkowski. Originality. The author presents the anthropological conception of G. Marcel and E. Minkowski, in which human personality is understood as unity of individual-existential and universal-spiritual, which requires a special trans-empirical field of culture, which contains senses, images and symbols of humanity. Also, the author presents the recent developments of existential thinkers in distinguishing existential and spiritual dimensions, both not reducible to the physical and social dimensions. Conclusions. In both existential traditions, the specifically human was founded as a trans-biological and trans-social phenomenon, which appears as indefinable and non-predetermined. But in first tradition, humanity is understood as an existence, as a unique individuality, "project", variant of humanity, equivalent to other variants, and universal is understood as a community of human condition in the world. While in the second tradition, the universal is understood as spiritual. Thus, horizontal level of our private existence, as the process of movement from birth to death, is supplemented by vertical of human, universal ideals and images. Humanity appears as a task, on the way to which human being transcends beyond the limits of his individual "self" to the "super-individual", through inclusion into spiritual community, into universal culture. (shrink)

This study examines self-legitimation and other-delegitimation in the online radio broadcasts of Nnamdi Kanu, the Supreme Leader of the Indigenous People of Biafra (IPOB). Using Theo van Leeuwen’s (2008) legitimation approach, the paper analyses four speeches he delivered in Israel following his ‘reappearance’ in 2018. The analysis reveals that Kanu uses three legitimation strategies, namely authorisation, moralisation and rationalisation to justify his sudden escape from Nigeria, call for Biafra’s self-rule and boycott of elections and to discredit alleged (...) cloning of the president, electoral malpractices, marginalisation of the Igbo and corruption and brutality among security agents. These strategies are linguistically realised by self-glorification, exclusive and inclusive pronominalisations (us-them dichotomy), polarisation, derogatory nomination (labelling), and hyperbolic expressions. They are aimed at presenting Nnamdi Kanu and IPOB positively as fighting a legitimate cause. (shrink)

This volume addresses how spatialized identities, belongingness and hospitality are interrogated in British and Irish contemporary art (painting, installation, video, photography, new public art) at a time when economic and political crises tend to encourage individual or exclusive usages of space. It sketches a cartography of encounters encompassing the home, the neighbourhood, the village or city, and the nation. Artists interrogate how intimacy is both facilitated and threatened by spatial devices, how space fashions our perception of gender, social or ethnic (...) identity and activates power relations. They explore the need for a home or a homeland and the various forms exile or placelessness can take. They may also take part in the restoration of the Commons and the constitution of alternative communities. Whether the analyses focus on the private sphere (in urban, suburban or rural contexts), or on shared communal spaces, they ponder the mechanisms of inclusion and exclusion at work in human encounters and shed light on how artistic apparatuses make the tensions between openness to the other and rejection or withdrawal perceptible. The approach, borrowing from art history as well as anthropology lays emphasis on context, situationality and field work; it proposes to repoliticize relational art and concludes on the dialogical positionality which lies at the core of art. (shrink)

[[[ (Here only the chapters 3 – 8, see *** ) First I argue that the prohibition of linguistic self-reference as a solution to the antinomy problem contains a pragmatic contradiction and is thus not only too restrictive, but just inconsistent (chap.1). Furthermore, the possibilities of non-restrictive strategies for antinomy avoidance are discussed, whereby the explicit inclusion of the – pragmatically presuposed – consistency requirement proves to be the optimal strategy (chap.2). ]]] The central question here is that (...) about the actual reason for antinomic structures. It turns out to be a form of negative self-conditioning (chap.3). This makes it necessary to clarify the status of negative concepts (chap.4). The generalization of these considerations (chap.5) leads to the actual analysis of the antinomic basic structure (chap.6): Decisively for the pragmatics of the concept is that it positively owns a meaning, so that positivity is always constituted by the concept qua concept. Thus a negative concept is characterized by a fundamental ambivalence: From a semantic point of view it has negative character, in its pragmatic status as a concept, however, it has positive character. If the meaning is especially that of a negative self-reference, the ambivalence leads to the antinomic constellation of a negative self-condition – that is the crux of the matter here! The concept thus possesses the property defined by it exactly when it does not possess it and vice versa. A closer analysis shows that the function of reflective structures for the occurrence of antinomies has to be judged much more differentiated than previous opinions suggest. Not only are four forms of reflectivity to be distinguished in this context – ontic, semantic, pragmatic reflectivity, and especially the form of negative self-condition; but it is also apparent that these are intertwined with each other in a way that is difficult to be understood. The astonishing variety of relationships associated with this makes the irritation that has always emanated from the antinomy problem appear more comprehensible. In the developed pragmatic perspective furtheron parallels to the structure of self-consciousness become visible (chap.7). I conclude with considerations about the significance of the antinomic structure for the problem of dialectics, especially for the synthesis formation of mutually exclusive terms (chap.8). (shrink)

The term ‘consciousness’ is usually reserved only for the focus of attention. This restriction empties the phenomenology of consciousness of some of its richness. Rather than conceiving of consciousness as one-dimensional, researchers should consider that consciousness has a three-dimensional organization. Conscious presentations are structured in a focus, context and margin pattern. Inclusion of these other dimensions of consciousness as consciousness is important for an adequate relation between scientific method and phenomenology. The problem becomes especially acute when transformations in (...) consciousness -- attentional and temporal continuity -- are considered. Using Aron Gurwitsch's work, this paper presents an alternative to Galen Strawson's view of consciousness and the self, as an example of the usefulness of this fuller conception of consciousness. I argue here that there is significant attentional and temporal continuity in consciousness, and that this continuity provides for a sense of the self as a distinct, but continuous experience. (shrink)

This study investigates the three major educational philosophies behind the medical humanities programs in the United States. It summarizes the characteristics of the Cultural Transmission Approach, the Affective Developmental Approach, and the Cognitive Developmental Approach. A questionnaire was sent to 415 teachers of medical humanities asking for their perceptions of the amount of time and effort devoted by their programs to these three philosophical approaches. The 234 responses constituted a 54.6% return. The approximately 80:20 gender ratio of males to females (...) and other demographic data on age and educational background were consistent with other studies of the field of medical humanities.Reflections on the results in Table II indicate that some changes need to take place in the teaching of the medical humanities if the perceived ideal is to be achieved. In order for the current teachers of the medical humanities to think that the appropriate philosophies behind the teaching of the medical humanities are being implemented as they should be, much less time and effort need to be devoted to the Cultural Transmission Approach. With no other published reports on the educational philosophies behind the medical humanities programs, this study created a new knowledge base about this relatively young and rapidly emerging field. (shrink)

Although fairness is a key moral trait, limited research focuses on participants' observed fairness behavior because moral traits are generally measured through self-report. This experiment focused on day-to-day interpersonal fairness rather than impersonal justice, and fairness was assessed as observed behavior. The experiment investigated whether a self-reported fairness trait would moderate a situational influence on observed fairness behavior, such that individuals with a stronger fairness trait would be less affected by a situational influence than those with a weaker (...) fairness trait. We used an iterated resource game in which participants could withdraw resources as they chose, and we manipulated the number of resources bogus players withdrew. The number of resources participants withdrew was the behavioral measure of fairness. Results confirmed the expected moderation of the unfairness manipulation by a fairness trait on observed behavior. Those reporting a stronger fairness trait were unaffected by the manipulation, whereas those reporting a weaker fairness trait were more strongly influenced. (shrink)

In his most recent work, Jürgen Habermas has proposed a deliberative account of tolerance where the norms of tolerance—including the threshold of tolerance and the norms regulating the relationship between the tolerating and the tolerated parties—are the outcomes of deliberations among the citizens affected by the norms. He thinks that in this way, the threshold of tolerance can be rationalized and the relationship between tolerating and tolerated will rest on the symmetrical relations of public deliberations. In this essay, and inspired (...) by Jacques Derrida's work on the concept of hospitality, I propose a deconstructive reading of Habermas's writings on tolerance. I argue that Habermas is ultimately unable to provide a rational foundation for tolerance and that his conception of tolerance encounters the same problems he is trying to avoid, namely, the contingency of the threshold of tolerance and a paternalistic relation between tolerating and tolerated. Yet, contra Habermas, the deconstruction of tolerance does not result in its destruction and does not force us to give up on the concept and practice of tolerance. (shrink)

In his most recent work, Jürgen Habermas has proposed a deliberative account of tolerance where the norms of tolerance--including the threshold of tolerance and the norms regulating the relationship between the tolerating and the tolerated parties--are the outcomes of deliberations among the citizens affected by the norms. He thinks that in this way, the threshold of tolerance can be rationalized and the relationship between tolerating and tolerated will rest on the symmetrical relations of public deliberations. In this essay, and inspired (...) by Jacques Derrida's work on the concept of hospitality, I propose a deconstructive reading of Habermas's writings on tolerance. I argue that Habermas is ultimately unable to provide a rational foundation for tolerance and that his conception of tolerance encounters the same problems he is trying to avoid, namely, the contingency of the threshold of tolerance and a paternalistic relation between tolerating and tolerated. Yet, contra Habermas, the deconstruction of tolerance does not result in its destruction and does not force us to give up on the concept and practice of tolerance. (shrink)

Educational drama or drama-in-education, also known as process drama, is intrinsically an inclusive, mosaic pedagogy that utilizes various dramatic techniques and exercises as educational tools in schools. The goal of this teaching discipline is to engender a holistic and experiential learning that creates meaning and enhances self-expression and personal growth, leading the students to a better understanding of the complexity of human behavior, while also containing the “others” and their viewpoints.1Under the umbrella of D.I.E. there exists a range of (...) different and heterogeneous concepts, objectives, and practices. The contest between drama and theater, process and product, content and free expression... (shrink)

Although several philosophical approaches to shame emphasize the role of the ‘other’ this has attracted less attention from psychologists. The psychological construct of self-awareness does not adequately account for the shift in perspective that is involved in shame or embarrassment. This paper outlines a framework for the analysis of shame which emphasises the adoption of another perspective on the self. It proposes that shame is experienced when an individual recognises that an action can give rise to a (...) negative interpretation by others of core aspects of the self, even if he or she does not share that interpretation and there is no self-attribution of responsibility for any wrongdoing. The framework is applied to the analysis of two episodes from Elizabeth Gaskell’s novel, North and South. The character is described as experiencing intense shame, despite her belief that she has behaved properly, and this is accompanied by her preoccupation with how her behaviour can be interpreted by others. (shrink)

In his 2005 French production Hidden, Michael Haneke continues disturbing his audience with poignant and stirring images. When Georges and Anne Laurent keep finding on their doorstep videotapes showing the exterior of their house filmed with a hidden camera, they do not realize that trying to trace the identity of the photographer will lead Georges back to his deeply concealed childhood atrocity and gravely affect their present life. With Hidden, Haneke presents a provocative case of Freudian return of the repressed (...) and probes the uncertain grounding and pretentiousness of French national self-importance. The article attempts an analysis of Hidden from two interconnected perspectives, provided by the use of the Lacanian category of the gaze in relation to film studies and by the application of certain categories derived from post-colonial theory. The discussion ventures to demonstrate that the camera-eye "hidden" in its impossible position can be interpreted as a gaze imagined by Georges in the field of the Other. The voyeuristic act of filming also suggests the question of colonial surveillance, which relates to the racial issue underlying the conflict repressed by Georges. Haneke investigates the way in which the symbolic power bestowed on the authority of the French state facilitates discrimination. Georges, a model representative of the civil/civilized society, is shown as rent by primal fears of imaginary savage "terror," desperately trying to fortify his dominion against Algerian aggressors who are otherwise a necessary part of the structure. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, (...) and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Philosophical anthropology aims to discover what makes us human, but it has produced accounts that exclude some members of our species. It relies often on a non-naturalistic “philosophy of consciousness” and locates humanity in the cognitive capacity to objectively represent things, to reason teleologically and use tools, to use symbols and language, or to be self-conscious and question existence. This work pursues an alternative, thoroughly naturalistic philosophical anthropology in the tradition of Arnold Gehlen. Combining Gehlen’s theory of our behaviorally-detached (...) and culturally-determined impulses with Maurice Merleau-Ponty’s views on intersubjectivity, affect, sexuality, and social institutions, the present work locates the human within the unique structure of human feeling. This produces a truly inclusive account of “the human as the other” or Homo alter. The human is deeply and thoroughly dependent on affective, bodily, communicative bonds, in which others appear as sources of meaning, norms, pleasure, and approbation and disapprobation. This socio-biological account of the human makes institutionality central to our form of life but rejects any political anthropology that attempts to use human nature to prescribe a necessary form to institutions such as the home. Such a social and affective account of the human produces a novel approach to the affect of shame as the feeling of institutional rejection. Ultimately, this work uses philosophical anthropology to combat dehumanization. Our unique form of dependency on others and institutions is present, for example, in infants and the severely disabled who may not possess the forms of consciousness and cognition that traditionally are identified with being human. (shrink)

When attempting to capture the concept of enlightenment that underlies and motivates philosophical (and political and scientific) developments in the 18th century, historians of philosophy frequently rely upon a needlessly but intentionally exclusive account. This, namely, is the conception of enlightenment first proposed by Kant in his famous essay of 1784, which takes enlightenment to consist in the “emergence from the self-imposed state of minority” and which is only possible for a “public” to attain as a result of the (...) public use of reason, a privilege enjoyed by citizens and exemplified in the activity of the scholar. That women, among other groups, did not hold the status of citizens and did not enjoy access to the institutions or training that might gain them recognition as scholars is apparently not a concern for Kant, as he notes that the enlightened condition is likely out of reach anyway for “by far the greatest part of humankind (including the entire fair sex)” (AA 8:35). This naturally leads one to wonder what a history of this period could look like when considered from the perspective of a different, more inclusive conception of enlightenment, and in this chapter I propose to conduct an experiment of sorts just along these lines. As opposed to Kant’s exclusionary conception, I will instead take that proposed by his distinguished contemporary, Moses Mendelssohn, as my starting point. In addition to offering a conception of enlightenment distinctive both for its wide scope and progressive character, Mendelssohn’s has the advantage, or so I will show, of bringing the manifold intellectual contributions of a diverse set of women into focus, though it does more than this in that it also reveals these women to actively and critically engage with key aspects of Mendelssohn’s and others’ philosophical views. (shrink)

Algorithms are used to calculate and govern varying aspects of public life for efficient use of the vast data available about citizens. Assuming that algorithms are neutral and efficient in data-based decision making, algorithms are used in areas such as criminal justice and welfare. This has ramifications on the ideal of democratic self-government as algorithmic decisions are made without democratic deliberation, scrutiny or justification. In the book _Democracy without Shortcuts_, Cristina Lafont argued against “shortcutting” democratic self-government. Lafont’s critique (...) of shortcuts turns to problematise taken-for-granted practices in democracies that bypass citizen inclusion and equality in authoring decisions governing public life. In this article, I extend Lafont’s argument to another shortcut: the algocratic shortcut. The democratic harms attributable to the algocratic shortcut include diminishing the role of voice in politics and reducing opportunities for civic engagement. In this article, I define the algocratic shortcut and discuss the democratic harms of this shortcut, its relation to other shortcuts to democracy and the limitations of using shortcuts to remedy algocratic harms. Finally, I reflect on remedy through “aspirational deliberation”. (shrink)

Identifying the theme of self and death as central to the “Qiwulun” — or Discussion on Making All Things Equal3 — is at odds with a majority of interpreters: they tend to see issues such as the possibility of knowledge and the nature of language or epistemic perspectives as lying at the core of the concerns for Zhuangzi. Chad Hansen, for instance, ascribes a thoroughgoing version of skepticism and relativism to Zhuangzi, a position stating that nothing can be known (...) and no school of thought enjoys a privileged status over others (Hansen 1983, 1992). Some philosophers are reluctant to ascribe such a radical form of skepticism to Zhuangzi. For example, Paul Kjellberg holds that Zhuangzi offers relevant considerations .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Standards of Music Education and the Easily Administered Child/Citizen: The Alchemy of Pedagogy and Social Inclusion/Exclusion Thomas S. Popkewitz and Ruth Gustafson University of Wisconsin-Madison Educational standards are forsome a corrective device to promote the twin goals of excellence and equity by making explicit the performance outcomes ofschooling. For others, performance standards do not do what they say and install the wrong goals for teaching. But various sides (...) in the debate assume that school subjects teach the subjects and what is needed are more effective and efficient classroom practices. Our approach is different. We consider the standards of school subjects as related to the conditions of state governing. School subjects inscribe principles that administer the conduct ofthe child who is to grow into the "reasonable citizen." The Standards Movement is more than what is publicly discussed. Pedagogy embodies particular ways ofthinking or a system ofreason in which pedagogy orders who we are, who we should become, and who are not qualifiedto become that "we." If we think of modern schooling as an inscription device in the fonning of the citizen through the development ofthe child, the crux of the debate is not whether to have standards. It is how particular standards are inscribed through pedagogicalpractices. Ifwe treat school subjects as analogous to a uniform system of taxes, the developmentofuniformmeasurements, andurban planning in the modem state, our concern is with the boundaries created about the rules and standards of reason and the reasonable person. Pedagogygoverns inadoublesense: schoolmusic embodies representations that constitute the objects that children act on as real, and it generates principles to orderand patrol the borders that qualify and disqualify individuals for participation. The standards that govern music education can be thought about as an alchemy.1 The field of music is transported and translated into school subjects andpedagogical content. As the sorcerer ofthe middle ages sought to turn lead into gold, a specializedpedagogyplaces children in a new set ofrelations that is no longerthe academic field of music. Why is the alchemy important? First, the alchemy ofschool subjects is a particular system of reason that fabricates the kinds of people administered in schooling. Second, the alchemy reconfigures the sensitivities and awarenesses of the field of music to make the child's "soul" the site of administration. That soul in music and other school subjects is talked about today as personaldevelopment, self-reflection,personality, and character. Third, school subjects are sites in which the relations between the state, society, community, and individuality are worked and reworked to produce the borders ofinclusion and exclusion. The first section of this paper considers school subjects as a practice of governing that administersprinciples (orstandards ifwecanplay with that word) about who we are and should be. The second section considers psychology as the translation device that transports academic disciplines into school subjects. It may seem odd at firstglancebutthesamepsychologicaltransportation systems exist across school subjects. The historical intervention of the transportation system, we argue in the third section, has little to do with understanding music or science, but with governing the soul. In that section we examine the different cultural practices that overlap to©Philosophy ofMusic Education Review 10, no. 2 (Fall, 2002): 80-91. Thomas S. Popkewitz/Ruth Gustafson 81 generate principles that orderthe nature ofmusic, the child/childhood, teaching, and reflection and subjectivity in music education. The discussion is not about the internal structure or the goodness ofmusic education but the particular frames of reference that form the evidence and possibilities of reform in school subjects. We take up the task ofinquiry into the alchemy of music as part of a broader project to show the contingency ofthe arrangement that we live by showing how thought has played a part in holding those arrangements together and to contestthe strategiesthatgovernthehumanpossibilities. The Art ofGoverning: Standards as Mapping Who We are/to Become Themodern state governs through developing a precise system of classifications and the correct sorting devices to chart a course ofaction that will change society for the better and which will prevent any futurejoining ofthe ranks ofthe poorly performing. To govern is to develop systems ofclassification that calculate and make legiblepeople fortheadministrationofthe society and the citizen. Mass schooling is a central institution in... (shrink)

Maslow’s Human Motivation extended Theory, in its late version, proposed transcendence as one of the highest levels, inclusive or holistic in the Human consciousness. Through Meaning Theory, Victor Frankl and Paul Wong suggested that self-transcendence is a fundamental expression of our spiritual nature and a distinctive concept. However, it is not clear whether at present, with an extensive offer of individualistic currents, transcending involves a personal issue or is rather a collective issue, related to community and culture. The objective (...) of this research is to determine if seeking personal transcendence and seeking collective transcendence are two differentiable categories, and if there is a priority among them, which would suggest an extension of the Theory. With the participation of 402 business students in Mexico, and with the help of a structured equation model, it was determined that there is a significant difference between orientation toward “I transcend” and the orientation toward “I help others transcend.” The results obtained from the selected sample indicate that individual transcendence and collective transcendence are distinguishable categories. In addition, it was found that young people prefer to seek a personal meaning rather than a collective one, which suggest that dimension of collective transcendence is prior to personal transcendence. These findings can be used to design job profiles for positions that require staff development, and it can serve as a positive pattern for life education and society. (shrink)

The work of German theologian Friedrich Schleiermacher has played a key role in the development of Protestant thought. Jacqueline Maria highlights the relation of Schleiermacher's ideas on the moral transformation of the self to other thinkers and current debates in the philosophy of religion.

In his monograph *Happiness for Humans*, Daniel C. Russell argues that someone’s happiness is constituted by her virtuous engagement in a certain special sort of activity, which he calls *embodied activity*. An embodied activity is one which depends for its identity on things which lie outside of the agent’s control. What this means is that whether or not it is possible for the activity to continue is not completely up to the agent. A motivating example is my activity of living (...) alongside my spouse. Whether or not it is possible for this activity to continue is not entirely within my control, because my spouse might die, or otherwise become unavailable to me. To defend the view that it’s embodied activities which are constitutive of happiness, Russell defends what he calls the *embodied conception* of the self. This is the view that the boundaries of the self whose happiness is at stake include all the constitutive parts of our embodied activities. In response, I provide two arguments. Firstly, I show that while Russell makes a good case for the relevance of embodied *activities* to happiness, he doesn’t establish that we must adopt the embodied conception of the *self* in order to obtain those insights. Secondly, I argue that to draw the boundaries of the self in accordance with the embodied conception involves forming beliefs in a way that is not epistemically responsible. In making this argument I rely on the claim that there is a strong, particular sense in which other people are unknowable to us, a claim which is developed in the fiction of Haruki Murakami. (shrink)

A study of physicians and medical students was conducted to determine the various philosophical positions they hold with respect to ethical decision-making in medicine and their epistemological presuppositions in relationship to the subjective-objective controversy in value theory. The study revealed that most physicians and medical students tend to be objectivists in value theory, i.e., believe that value judgements are knowledge claims capable of being true or false and are expressions of moral requirements and normative imperatives emanating from an external value (...) structure or moral order in the world, but that most physicians and medical students are inconsistent in the philosophical foundations of their medical ethical decision-making, i.e., in decision-making regarding values they tend to hold beliefs which are incompatible with other beliefs they hold about values. The study also revealed that most physicians and medical students think more emphasis should be placed upon medical ethics in medical education. (shrink)

A study of nurses and nursing students was conducted to determine the various philosophical positions they hold with respect to ethical decision-making in nursing and their relationship to the subjective-objective controversy in value theory. The study revealed that most nurses and nursing students tend to be subjectivists in value theory, i.e., believe that value judgments are purely personal, private expressions of one's own opinion or inner-feelings and not believe that value judgments are knowledge claims capable of being true or false (...) and therefore not expressions of moral requirements and normative imperatives emanating from an external value structure or moral order in the world. In addition, the study revealed that most nurses and nursing students are inconsistent in the philosophical foundations of their ethical decision-making, i.e., in decision-making regarding values they tend to hold beliefs which are incompatible with other beliefs they hold about values. (shrink)

A study of clinical medical ethicists was conducted to determine the various philosophical positions they hold with respect to ethical decision making in medicine and their various positions' relationship to the subjective-objective controversy in value theory. The study consisted of analyzing and interpreting data gathered from questionnaires from 52 clinical medical ethicists at 28 major health care centers in the United States. The study revealed that most clinical medical ethicists tend to be objectivists in value theory, i.e., believe that value (...) judgments are knowledge claims capable of being true or false and therefore expressions of moral requirements and normative imperatives emanating from an external value structure or moral order in the world. In addition, the study revealed that most clinical medical ethicists are consistent in the philosophical foundations of their ethical decision making, i.e., in decision making regarding values they tend not to hold beliefs which are incompatible with other beliefs they hold about values. (shrink)

It has been hypothesized that actors tend to attribute behavior to the situation whereas observers tend to attribute behavior to the person (Jones & Nisbett 1972). The authors argue that this simple hypothesis fails to capture the complexity of actual actor-observer differences in people’s behavioral explanations. A new framework is proposed in which reason explanations are distinguished from explanations that cite causes, especially stable traits. With this framework in place, it becomes possible to show that there are a number of (...) distinct actorobserver asymmetries in explanation, each stemming from a distinct psychological process by which explanations are generated. (shrink)

After noting why the issue of the use of animals in medical education and research needs to be addressed, this article briefly reviews the historical positions on the role of animals in society and describes in more detail the current positions in the wide spectrum of positions regarding the role of animals in society. The spectrum ranges from the extremes of the animal exploitation position to the animal liberation position with several more moderate positions in between these two extremes. Then (...) the philosophical issue of the moral agency of animals is discussed in terms of an explication of the concept of rights and the concept of personhood. Further research is suggested concerning institutional policies regarding medical students who refuse to do physiology dog labs or other assignments which involve the suffering and/or death of animals. (shrink)

People in a freezer. Self-perception as an explanatory mechanism for the effectiveness of the foot-in-the-door technique According to the foot-in-the-door technique of social influence, everyone who wants to increase the likelihood of having their request fulfilled by another person should first present that person with an easier request. Granting the easier request will make that person more inclined to fulfill the subsequent escalated request. The results of numerous studies confirm this rule. In the psychological literature it is usually assumed (...) that this is possible thanks to the self-perception mechanism. People who comply with an easy request cannot find any external explanation for doing so and therefore draw the auxiliary conclusion that they are "people for whom it is normal to grant such requests". The author of this article, however, points out that the self-perception thesis implicitly assumes no impact of any other types of requests on the individual between the times they hear the two requests posed by the psychologists-researchers. Two simple studies presented here demonstrate that people are normally faced with several requests every day, of which some they fulfill and some reject. This constitutes a serious challenge for the self-perception interpretation of the foot-in-the-door technique. (shrink)

A. Karpinski (2004) recently criticized Implicit Association Test (IAT) measures of self-esteem, arguing that their measurements of self-associations are compromised by their contrasting self with a putatively extremely negative second category, the nonspecific other. The present data show, to the contrary, that the nonspecific other category in the self-esteem IAT is near neutral in valence. Validity of the self-esteem IAT is most appropriately assessed by examining its correlations with conceptually related measures. That has (...) been done in several previous studies that are reviewed here. The nonspecific other category is only one of several choices for representing the concept of other in self-esteem IATs. Choice of the appropriate other category to contrast with self in self-esteem IATs should be guided by the needs of the research question being addressed. (shrink)

Williams puts forward and develops his theory of integrity on the basis of criticizing utilitarianism and Kantian ethics as too demanding to make enough room for personal projects. Instead, his integrity theory advocates that we should act out of commitments with which we deeply identify ourselves. In doing so, we express who we really are and make our life meaningful. If not so, our integrity would be violated and we may lose ourselves. Such a description of the self in (...) moral life is criticized as solipsism for that it makes the relationship between one’s projects and himself only be regulated by himself. This paper aims to point out that such criticism is inappropriate. To show the inaccuracy of the criticism, the author will analyze the relationship between the self and others in two aspects. The first aspect is about the structure of formation of desires and others, and the second one is about the action responsibility and others. After analysis, in the first aspect of desires, the self needs others to form and stabilize desires, beliefs and motivations to cooperate with others. Others help the self to sustain the sense of reality to prevent the self from forming wishful thinking. As to action, others’ need for response is an important element in ascribing the self’s action responsibility. The self acquires self-conception, self-cognition and self-identity through the interaction with others. Thus, others play an essential role in Williams’ theory of integrity. Although there are some flaws in Williams’ integrity theory, to reexamine his theory is conducive to our understanding of moral life. (shrink)

Resumen En este artículo de investigación trataré de repensar, dentro de la intuición marcada por Heidegger en su interpretación de Kant, el papel que juega la noción de imaginación, en su vinculación inexorable, por un lado, con la apercepción trascendental, y con el tiempo, por otro, a fin de alcanzar, al menos, un esbozo temático de tal imaginación en términos de auto-afección radical del sí-mismo. Y todo ello para mostrar la posibilidad de una lectura interpretativa que haga valer la importancia, (...) justamente, de un sí mismo y/o mismidad.In this paper, I will try to rethink Heidegger’s interpretation of the role of transcendental imagination within his understanding of Kant’s Critique of Pure Reason. My paper focuses on the connection between transcendental apperception on the one hand and the time on the other. In this sense, I will try to develop a thematic outline of such imagination in terms of radical self-affection of Selfhood. And this in order to show the possibility of an interpretative reading that asserts the importance, precisely, of a self and/or selfhood. (shrink)

While moral perfectionists rank conscious beings according to their cognitive abilities, Paola Cavalieri launches a more inclusive defense of all forms of subjectivity. In concert with Peter Singer, J. M. Coetzee, Harlan B. Miller, and other leading animal studies scholars, she expands our understanding of the nonhuman in such a way that the derogatory category of "the animal" becomes meaningless. In so doing, she presents a nonhierachical approach to ethics that better respects the value of the conscious self. (...) Cavalieri opens with a dialogue between two imagined philosophers, laying out her challenge to moral perfectionism and tracing its influence on our attitudes toward the "unworthy." She then follows with a roundtable "multilogue" which takes on the role of reason in ethics and the boundaries of moral status. Coetzee, Nobel Prize winner for Literature and author of _The Lives of Animals_, emphasizes the animality of human beings; Miller, a prominent analytic philosopher at Virginia Polytechnic Institute, dismantles the rationalizations of human bias; Cary Wolfe, professor of English at Rice University, advocates an active exposure to other worlds and beings; and Matthew Calarco, author of _Zoographies: The Question of the Animal from Heidegger to Derrida_, extends ethical consideration to entities that traditionally have little or no moral status, such as plants and ecosystems. As Peter Singer writes in his foreword, the implications of this conversation extend far beyond the issue of the moral status of animals. They "get to the heart of some important differences about how we should do philosophy, and how philosophy can relate to our everyday life." From the divergences between analytical and continental approaches to the relevance of posthumanist thinking in contemporary ethics, the psychology of speciesism, and the practical consequences of an antiperfectionist stance, _The Death of the Animal_ confronts issues that will concern anyone interested in a serious study of morality. (shrink)

al-ʾUmūr al-ʿāmma refers to the introductory chapter heading for concepts and topics which address the issues of metaphysics, the science of the universal. This introductory heading which encompasses general topics, concepts, and cases, is the most distinctive feature that differentiates the kalām in the Muta’akhkhirūn period from the Kalām in the Mutaqaddīmūn period. This is because the science of Kalām inherited these topics as the result of its interaction with peripatetic philosophy represented by Islamic philosophers, such as al-Kindī, al-Fārābī, and (...) Avicenna. Before Fakhr al-Dīn al-Rāzī, theologians addressed various concepts such as mawjūd, maʿdūd, maʿdūm, qadīm, muḥdāth, shayʾ by including them in their works as commonly used nouns and adjectives in a disorganised manner or without devoting a separate chapter heading to them. It was al-Rāzī, who discussed al-ʾumūr al-ʿāmma under a separate heading with original content and through a combined method based on the relationship between Kalām and philosophy by using the previously available literature, that helped al-ʾumūr al-ʿāmma acquire an important status in the science of Kalām. This is because this tittle, which examine abstract and general concepts such as existence, non-existence, mawjūd, maʿdūm, quiddity (māhiyyah) and its appendages such as unity, multiplicity, necessity, possibility, impossibility, ḥudūth, eternity a parte ante (qidam), substance (jawhar), accident (ʿaraḍ), cause (ʿilla), and maʿlūl, were reconsidered by the theologians after al-Rāzī and became a point of departure for their works. Later theologians largely followed al-Rāzī’s framework and organisation of al-ʾumūr al-ʿāmma and/or based their new organisations on it. Besides using his framework, they tried to define al-ʾumūr al-ʿāmma in different ways and from different perspectives, and, at times, allowed for debates of sorts. One of the debates that emerged as a result of these defining endeavours is why these concepts were included within the scope of al-ʾumūr al-ʿāmma discussions or what aspects of these concepts were discussed within al-ʾumūr al-ʿāmma. This debate revolves around such notions as quiddity, impossibility, and non-existence in relation to the aforementioned notions. Among these concepts, non-existence takes the lead. This is because existence is both the most general concept and one of the most commonly addressed concepts in al-ʾumūr al-ʿāmma due to its direct relationship with other concepts. This has brought non-existence, which has a close relationship with existence, to the forefront. In these discussions, the concept of non-existence is sometimes examined alone, sometimes together with the concept of impossibility, both directly and indirectly. In fact, the reason for the inclusion and evaluation of the concept of non-existence in al-ʾumūr al-ʿāmma per se has turned into topic of discussion by itself over time. In this context, after discussing the conceptualisation process of al-ʾumūr al-ʿāmma, this study examines how philosophers and theologians, who, it must be reiterated, define al-ʾumūr al-ʿāmma in different ways, examine the concept of non-existence under that chapter heading, and it goes on to determine the aspects that led them to include non-existence therein. (shrink)

This book contains diverse and critical reflections on Richard Rorty’s contributions to ethics, an aspect of his thought that has been relatively neglected. Together, they demonstrate that Rorty offers a compelling and coherent ethical vision. The book's chapters, grouped thematically, explore Rorty’s emphasis on the importance of moral imagination, social relations, language, and literature as instrumental for ethical self-transformation, as well as for strengthening what Rorty called "social hope," which entails constant work toward a more democratic, inclusive, and cosmopolitan (...) society and world. -/- Several contributors address the ethical implications of Rorty’s commitment to a vision of political liberalism without philosophical foundations. Others offer critical examinations of Rorty’s claim that our private or individual projects of self-creation can or should be held apart from our public goals of ameliorating social conditions and reducing cruelty and suffering. Some contributors explore hurdles that impede the practical applications of certain of Rorty's ideas. -/- The Ethics of Richard Rorty will appeal to scholars and advanced students interested in American philosophy and ethics. (shrink)

In this article I analyse two complaints of white vilification, which are increasingly occurring in Australia. I argue that, though the complainants (and white people generally) are not harmed by such racialized speech, the complainants in fact harm Australians of colour through these utterances. These complaints can both cause and constitute at least two forms of epistemic injustice (willful hermeneutical ignorance and comparative credibility excess). Further, I argue that the complaints are grounded in a dual misrecognition: the complainants misrecognize themselves (...) in their own privileged racial specificity, and they misrecognize others in their own marginal racial specificity. Such misrecognition preserves the cultural imperialism of Australia’s dominant social imaginary—a means of oppression that perpetuates epistemic insensitivity.Bringing this dual misrecognition to light best captures the indignity that is suffered by the victims of the aforementioned epistemic injustices. I argue that it is only when we truly recognize difference in its own terms, shifting the dominant social imaginary, that “mainstream Australians”can do their part in bringing about a just society. (shrink)

This paper characterizes a present institutionalizedunwillingness of both the Israeli and Palestinian educationalsystems to acknowledge each other's suffering because of the presenceof what the author terms `the otherness of the other.' This isdone largely through hegemonic control of memory of genocidesendured by both and through limiting constructions of the self.Coming to terms with `each other' paves the way for ahumanistic-oriented counter-education, one based in mutualacknowledgment and open dialogue.