In recounting some of the key sociological insights offered by over 30 years of research on emotion management, or emotion regulation, we orient our discussion around sociological answers to the following questions: What is emotion management? How does emotion management occur? Why does it occur? And what are its consequences or benefits? In this review, we argue that emotion and its management are profoundly social. Through daily interactions with others, individuals learn to differentiate which emotions are appropriate when, as well (...) as the most effective ways to bring their feelings in line with culturally agreed-upon emotion norms. Emotion management is also functional, not only for the individuals who perform it, but also for the dyads, groups, institutions, and societies in which they are embedded. The social processes through which individuals learn to display culturally appropriate emotions have important implications on many levels, from interpersonal interactions to the development of social movements. (shrink)

Caring for unrepresented patients encompasses legal, ethical, and moral challenges regarding decision-making, consent, the patient’s values, wishes, best interest, and the healthcare team’s professional integrity and autonomy. In this article, I consider the impact of the aging population and the effects of the social determinants of health and suggest that without preventive intervention, the number of unrepresented patients will continue to increase. The health, social, and legal risk factors for becoming unrepresented require a multidisciplinary response. Medical-Legal Partnerships (MLPs) bring healthcare (...) and legal professionals together to address risk factors and health-harming legal needs. The article discusses the role of MLPs in identifying at-risk individuals, providing preventive interventions, and providing support. I make recommendations and conclude that proactive MLPs offer a sustainable approach to the ethical challenges in caring for unrepresented patients by providing interventions to prevent individuals from becoming unrepresented. (shrink)

Historically, the sociology of emotion has been relatively long on theory and short on methods. This collection of articles seeks to remedy this by introducing new ways to capture the four factors of emotion, as articulated by Thoits : meaning, expression, label, and physiology. As a group, these studies reify existing dichotomies in the literature—that is, emotional experience versus emotional expression—and seek to reconcile them. Additionally, they all champion the use of mixed methods—either simultaneously or sequentially—adopting some combination of direct (...) or indirect observation, subjective understanding/experience, and physiological change. Using examples drawn for their own research, the authors provide new ways to capture emotion that will carry emotion scholars into the next four decades of research. (shrink)

Originally published in 1926 and whilst not a biography in the strictest sense, this volume presents John Bridges’ life and character against the social and political background of the nineteenth century as well as examining his legacy for current generations.

Theorising about politics and society has never had firm and settled boundaries. In the past, political theorists have sometimes been moralists, sometimes moral philosophers; now apologists for the existing order, now social engineers; they have tried both to explain society and to discuss social values; and their explanations have been variously based on empirical generalisations, a priori assumptions about human nature or general metaphysical theories. Very few aspects of knowledge have been thought irrelevant to social enquiry, and no problem has (...) been isolated as its central and necessary concern. (shrink)

What I wish to do in this paper is to look at a part of John Stuart Mill's ‘one very simple principle’ for determining the limits of state intervention. This principle is, you will remember, that ‘the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.’.

Scholarly analysis of the political philosophy of the eminent 19th century Frenchman.

This study aimed to identify the antibiotic-relevant lessons from the controlled drug regimen for narcotics. Whereas several elements of the United Nations Single Convention on Narcotic Drugs could be advantageous for antibiotics, we doubt that an international legally binding agreement for controlling antibiotic consumption would be any more effective than implementing stewardship measures through national AMR plans.

What I wish to do in this paper is to look at a part of John Stuart Mill's ‘one very simple principle’ for determining the limits of state intervention. This principle is, you will remember, that ‘the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.’.

Situational and experiential factors provide a moral lens through which people judge the morality or otherwise of actions. The research in this volume goes a step further and illustrates that individual differences may interact with these situational and experiential factors to explain the acquisition of positive attitudes to immoral behaviour.

John Stuart Mill has often been charged with inconsistency in his social thinking. The reason given is usually that he tries to combine too many different traditions of thought into an ideological whole. Too deeply affected by his father and his severely purposeful early education ever to repudiate utilitarianism, he was yet too sensitive to disregard criticism of his inherited creed, and too open-minded to ignore areas of thought and experience generally allen to the utilitarian mind. Professor Robson, whose editing (...) of Mill’s works has already put social theorists and historians of ideas in his debt, disputes this view. He argues that, beneath Mill’s eclecticism, beneath his perhaps over-generous acknow-ledgements of his obligations to others, there is a basic unity of ideas. His discussion of the influences on Mill’s thought covers some fairly well-trodden ground but he brings a good deal of common sense to bear on an area where the excitement of the academic chase for sources has sometimes obscured the obvious. On the whole, he claims, the influence of Coleridge, the Suint-Simonians, Carlyle and Comte was limited; some of their specific ideas Mill accepted and used, but he was clearly aware of the differences of emphasis and context that did exist. Harriet Taylor and Tocqueville contributed more, the first by extending Mill’s vision of desirable social ends and by emphasising the difficulties of applying social theory in the world of practice, the second by his insights into democratic society and his demonstration of a proper sociological method. The deepest influence was, however, his early Benthamite upbringing and it is this life-long commitment to a utilitarian ethic that constitutes, for Professor Robson, the still, calm centre of his mind. There are other unifying ideas—his bias towards practicality and his constant concern with evolving a satisfactory methodology for the social sciences—but even these centred on a continual examination of the adequacies and inadequacies of his father’s doctrine. (shrink)

‘We have the strong ground of common hatreds, though perhaps we hate on different or even opposite grounds’. Thus wrote Tocqueville the liberal of Montalembert the liberal Catholic. What lay in common was a desire for an extension of personal liberties, freedom of association, decentralisation, separation of Church and state; but, in recognizing the differences, Tocqueville tacitly acknowledges the areligious nature of his own plea for religion in modern society and asserts the aliberal nature of Montalembert’s dedication to liberal programmes. (...) Both claimed to unite what the French had set asunder, religion and liberalism; both in fact degraded one end by using it as a tool of the other. (shrink)

This study investigates the role of perceived power relation between target and perpetrator regarding victimization and turnover intent following exposure to bullying behavior at the workplace. We hypothesized that targets of bullying behavior who self-label as victims experiences a larger power imbalance with the perpetrator compared to targets who do not self-label as victims, and that the association between exposure to bullying behavior and intent to leave the job is stronger when there is power balance between target and perpetrator than (...) when there is a power imbalance. The hypotheses were tested in a probability sample of employees working in the child welfare service in Oslo municipality, Norway, and that had been exposed to at least one instance of mistreatment from a colleague at their workplace. Targets of bullying behavior whom self-labeled as victims reported a larger power imbalance with the perpetrator. Supporting the study hypothesis, and representing a reverse buffering effect, exposure to bullying behavior was most strongly associated with intent to leave among targets in power balance with the perpetrator. For targets in a perceived power imbalance, both low and high exposure to bullying behavior were associated with higher levels of intent to leave. These findings highlight the importance of implementing measures directed at preventing bullying and other forms of mistreatment, irrespective of the power relation between the two parties. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Πόλεμος πάντων μὲν πατήρ ἐστι War is the father of all. New : Publication of my book : Histoire du libéralisme in Editions Ellipses, on Fnac or Amazon.1) HERACLITUS : 139 Fragments.a) Heraclitus (PDF) Original Greek text : Diels; English translation : John Burnet (1912), French translation of the English translation (1919), in PDFb) Heraclitus (unicode) : Parallel version or Interlinear version (Work in Progress) Original Greek text : Diels; English translation : John Burnet (1912), French translation of the English (...) translation (1919)c) Heraclitus : Original greek text : original pages of Hermann Diels edition (1912)2) The Encyclopædia Britannica Eleventh Edition (1910–1911) : HERACLITUS (Ἡράκλειτος; c. 540-475 B.C.), Greek philosopher, was born at Ephesus of distinguished parentage. Of his early life and education we know nothing; from the contempt with which he spoke of all his fellow-philosophers and of his fellow-citizens as a whole we may gather that he regarded himself as self-taught and a pioneer of wisdom. So intensely aristocratic (hence his nickname ὀχλολοίδορος, "he who rails at the people") was his temperament that he declined to exercise the regal-hieratic office of βασιλεύς which was hereditary in his family, and presented it to his brother. It is probable, however, that he did occasionally intervene in the affairs of the city at the period when the rule of Persia had given place to autonomy; it is said that he compelled the usurper Melancomas to abdicate. From the lonely life he led, and still more from the extreme profundity of his philosophy and his contempt for mankind in general, he was called the "Dark Philosopher" (ὁ σκοτεινός), or the "Weeping Philosopher," in contrast to Democritus, the "Laughing Philosopher." κακοὶ μάρτυρες Heraclitus is in a real sense the founder of metaphysics. Starting from the physical standpoint of the Ionian physicists, he accepted their general idea of the unity of nature, but entirely denied their theory of being. The fundamental uniform fact in nature is constant change (πάντα χωρεῖ καὶ οὐδὲν μένει); everything both is and is not at the same time. He thus arrives at the principle of Relativity; harmony and unity consist in diversity and multiplicity. The senses are "bad witnesses" (κακοὶ μάρτυρες); only the wise man can obtain knowledge. To appreciate the significance of the doctrines of Heraclitus, it must be borne in mind that to Greek philosophy the sharp distinction between subject and object which pervades modern thought was foreign, a consideration which suggests the conclusion that, while it is a great mistake to reckon Heraclitus with the materialistic cosmologists of the Ionic schools, it is, on the other hand, going too far to treat his theory, with Hegel and Lassalle, as one of pure Panlogism. Accordingly, when he denies the reality of Being, and declares Becoming, or eternal flux and change, to be the sole actuality, Heraclitus must be understood to enunciate not only the unreality of the abstract notion of being, except as the correlative of that of not-being, but also the physical doctrine that all phenomena are in a state of continuous transition from non-existence to existence, and vice versa, without either distinguishing these propositions or qualifying them by any reference to the relation of thought to experience. " Every thing is and is not'"; all things are, and nothing remains. So far he is in general agreement with Anaximander (q.v.), but he differs from him in the solution of the problem, disliking, as a poet and a mystic, the primary matter which satisfied the patient researcher, and demanding a more vivid and picturesque element. Naturally he selects fire, according to him the most complete embodiment of the process of Becoming, as the principle of empirical existence, out of which all things, including even the soul, grow by way of a quasi condensation, and into which all things must in course of time be again resolved. But this primordial fire is in itself that divine rational process, the harmony of which constitutes the law of the universe (see LOGOS). Real knowledge consists in comprehending this all-pervading harmony as embodied in the manifold of perception, and the senses are "bad-witnesses," because they apprehend phenomena, not as its manifestation, but as "stiff and dead." In like manner real virtue consists in the subordination of the individual to the laws of this harmony as the universal reason wherein alone true freedom is to be found." The law of things is a law of Reason Universal (λόγος), but most men live as though they had a wisdom of their own." Ethics here stands to sociology in a close relation, similar, in many respects, to that which we find in Hegel and in Comte. For Heraclitus the soul approaches most nearly to perfection when it is most akin to the fiery vapour out of which it was originally created, and as this is most so in death, " while we live our souls are dead in us, but when we die our souls are restored to life." The doctrine of immortality comes prominently forward in his ethics, but whether this must not be reckoned with the figurative accommodation to the popular theology of Greece which pervades his ethical teaching, is very doubtful. The school of disciples founded by Heraclitus flourished for long after his death, the chief exponent of his teaching being Cratylus. A good deal of the information in regard to his doctrines has been gathered from the later Greek philosophy, which was deeply influenced by it. BIBLIOGRAPHY.—The only authentic extant work of Heraclitus is the περὶ φύσεως. The best edition (containing also the probably spurious Ἐπιστολαί) is that of I. Bywater, Heracliti Ephesii reliquiae (Oxford, 1877); of the epistles alone by A. Westermann (Leipzig, 1857). See also in A. H. Ritter and L. Preller's Historia philosophiae Graecae (8th ed. by E. Wellmann, 1898); F. W. A. Mullach, Fragm. philos. Graec. (Paris, 1860); A. Fairbanks, The First Philosophers of Greece (1898); H. Diels, Heraklit von Ephesus (2nd ed., 1909), Greek and German. English translation of By water's edition with introduction by G. T. W. Patrick (Baltimore, 1889). For criticism see, in addition to the histories of philosophy, F. Lassalle, Die Philosophie Herakleitos' des Dunklen (Berlin, 1858; 2nd ed., 1892), which, however, is too strongly dominated by modern Hegelianism; Paul Schuster, Heraklit von Ephesus (Leipzig, 1873); J. Bernays, Die heraklitischen Briefe (Berlin, 1869); T. Gomperz, Zu Heraclits Lehre und den Uberresten seines Werkes (Vienna, 1887), and in his Greek Thinkers (English translation, L. Magnus, vol. i. 1901); J. Burnet, Early Greek Philosophy (1892); A. Patin, Heraklits Einheitslehre (Leipzig, 1886); E. Pfleiderer, Die Philosophie des Heraklit us von Ephesus im Lichte der Mysterienidee (Berlin, 1886); G. T. Schäfer, Die Philosophie des Heraklit von Ephesus und die moderne Heraklilforschung (Leipzig, 1902); Wolfgang Schultz, Studien zur antiken Kultur, i.; Pythagoras und Heraklit (Leipzig, 1905); O. Spengler, Heraklit. Eine Studie ilber den energetischen Grundgedanken seiner Philosophie (Halle, 1904); A. Brieger, "Die Grundzüge der heraklitischen Physik " in Hermes, xxxix. (1904) 182-223, and "Heraklit der Dunkle" in Neue Jahrb. f. das klass. Altertum (1904), p. 687. For his place in the development of early philosophy see also articles IONIAN SCHOOL OF PHILOSOPHY and LOGOS. Ancient authorities: Diog. Laert. ix.; Sext. Empiric, Adv. mathem. vii. 126, 127, 133; Plato, Cratylus, 402 A and Theaetetus, 152 E; Plutarch, Isis and Osiris, 45, 48; Arist. Nic. Eth. vii. 3, 4; Clement of Alexandria, Stromata, v. 599, 603 (ed. Paris). (J. M. M.) Copyright. (shrink)

Ramsey famously pronounced that discounting “future enjoyments” would be ethically indefensible. Suppes enunciated an equity criterion implying that all individuals’ welfare should be treated equally. By contrast, Arrow accepted, perhaps rather reluctantly, the logical force of Koopmans’ argument that no satisfactory preference ordering on a sufficiently unrestricted domain of infinite utility streams satisfies equal treatment. In this paper, we first derive an equitable utilitarian objective based on a version of the Vickrey–Harsanyi original position, extended to allow a variable and uncertain (...) population with no finite bound. Following the work of Chichilnisky and others on sustainability, slightly weakening the conditions of Koopmans and co-authors allows intergenerational equity to be satisfied. In fact, assuming that the expected total number of individuals who ever live is finite, and that each individual’s utility is bounded both above and below, there is a coherent equitable objective based on expected total utility. Moreover, it implies the “extinction discounting rule” advocated by, inter alia, the Stern Review on climate change. (shrink)

This article analyzes six ethical principles at work in the Pastoral Letter of the Roman Catholic Bishops on the United States economy. The first three principles derive from the Thomistic tradition with its attempt to avoid the extremes of collectivism and individualism. Human beings are by nature social and called to live in political society. The principle of subsidiarity guides the role of the state. Distributive and social justice furnish the criteria for a just distribution of human goods. The fourth (...) ethical principle which is a later development in the Catholic tradition recognizes human rights including economic rights. In keeping with recent emphases in Catholic teaching the fifth principle insists that the goods of creation exist to serve all and stresses the social aspect of property. The sixth principle enunciates a preferential option for the poor and has come to the fore in the light of recent liberation theology. (shrink)

In this chapter, the authors wish to study the transformation of online profiles created during a user’s lifetime into the profile of a deceased person. To this end, they first focus on the possibilities available to the bereaved to maintain the deceased’s profile and how they manage this. When these perpetuated profiles are taken in hand, they undergo changes. This phenomenon of transformation is what the authors have termed “profilopraxy,” whereby the deceased’s profile is changed so that it complies with (...) the idea that the bereaved have of the person, and/or the affixment of death stigmas to make the profile recognizable as that of a dead person. As the most obvious way of affixing these stigmas involves announcing the death of the deceased, the authors analyze this announcement. They identify the enunciators who make the announcement, the places where it appears and the way it is formulated. On this basis, the authors show that the characteristics of social networking sites profoundly upset traditional hierarchies, since friends and family both intervene on the profile pages to affix death stigmas and shape them for posterity. As a result, the transformation of a living person’s profile into a dead person’s profile stems from a co-enunciation involving viewpoints that are not always similar. Tensions may even be expressed among the co-enunciators active on a profile. Moreover, some choose to use other spaces in which to produce a representation of the deceased, thus creating an image that better fits the one they wish to see handed down to posterity. (shrink)

In the opening sections of his Brahma-sutra-bhasya , Ramanuja makes a very forceful assault on Sankara's Advaita theory. This assault anticipates in a striking way modern western attacks on metaphysical religious positions, attacks which stem from Hume and are associated today with names like A. J. Ayer and Antony Flew. In this paper I wish to argue that certain aspects of Sankara's position, as enunciated in his Brahma-sutra-bhasya , suggest that Ramanunja's assault, and therefore by implication a modern western attack (...) on Sankara also, depends for its success on a misinterpretation of Sankara's views. I wish then to suggest a possible alternative interpretation of Sankara's Advaita in terms viable for today, drawing, though indirectly, on such writers as R. B. Braithwaite and R. M. Hare. An incidental implication of this paper is that these two philosophers of religion would meet less opposition from the religious if they were Hindu rather than Christian! A more important implication is that light could be thrown on the present religious controversy in the west by a study of Indian philosophy of religion, if only we were more disposed to treat it as a living tradition which might teach us something, rather than as an antique. (shrink)

RESUMO Este texto apresenta parte de pesquisa recém-concluída, que delineia dimensões e balizas para o que vem sendo denominado perspectiva discursiva de alfabetização. Princípios da teoria da enunciação e de estudos que analisam as relações entre sujeito e linguagem e o papel das interações discursivas nos processos de ensino e aprendizagem organizam a base teórico-metodológica do estudo, em que se analisam relatos escritos por cinco professoras alfabetizadoras durante 18 meses. Duas dimensões teórico-metodológicas de análise são trabalhadas: discursiva e indiciária. Mergulha-se (...) nos modos como a prática pedagógica é movimentada em sala de aula, em busca de indícios para descrever a situação discursiva em que foram colhidos, analisá-los e interpretá-los. A pesquisa tem como horizonte compreender como podem ser concebidas metodologias de alfabetização em que o trabalho com a vida das crianças na cultura escrita se sobreponha ao trabalho tradicionalmente realizado com foco no sistema de escrita. ABSTRACT This paper presents data from a recently finished research that outlines dimensions and guidelines for what has been named discursive perspective on literacy. Principles of the theory of enunciation and studies that analyze the relationships between subject and language as well as the role of discursive interactions in the teaching and learning processes, organize the theoretical and methodological basis of the study. We analyzed reports written by five literacy teachers for 18 months. Two theoretical-methodological dimensions of analysis were employed, the discursive and the evidential. We focus on the ways the pedagogical practice is developed in the classroom, seeking for indexes to describe the discursive situation from which they were collected, and to analyze and interpret them. The aim of the research was to understand how to construct literacy methodologies in which working with children's lives in written culture overcomes the traditional work focused on the writing system. (shrink)