_A portion of the revenue from this book’s sales will be donated to Doctors Without Borders to assist the humanitarian work of nurses, doctors, and other health care providers in the fight against COVID-19 and beyond._ _Concepts and Cases in Nursing Ethics_ is an introduction to contemporary ethical issues in health care, designed especially for Canadian audiences. The book is organized around six key concepts: beneficence, autonomy, truth-telling, confidentiality, justice, and integrity. Each of these concepts is explained and discussed with (...) reference to professional and legal norms. The discussion is then supplemented by case studies that exemplify the relevant concepts and show how each applies in health care and nursing practice. This new fourth edition includes an added chapter on end-of-life issues, and it is revised throughout to reflect the latest developments on topics such as global health ethics, cultural competence, social media, and palliative sedation, as well as ethical issues relating to COVID-19. (shrink)

Erarbeitet von Dominik Balg, Anne Burkard, Henning Franzen, Aenna Frottier, David Lanius, David Löwenstein, Hanna Lucks, Kirsten Meyer, Donata Romizi, Katharina Schulz, Stefanie Thiele und Annett Wienmeister. -/- Die Entwicklung argumentativer Fähigkeiten ist ein zentrales Ziel des Ethik- und Philosophieunterrichts, ja überhaupt ein zentrales Bildungsziel. Wie aber kann das gelingen? In vielen verfügbaren Unterrichtsmaterialien werden argumentative Fähigkeiten eher vorausgesetzt als systematisch gefördert. Auch curriculare Vorgaben bleiben zumeist sehr unspezifisch. Lehrpersonen werden so weitgehend allein gelassen mit der Aufgabe, Lernende beim (...) Erwerb argumentativer Fähigkeiten zu fördern. Die vorliegende Aufgabensammlung soll dazu beitragen, diese Lücke zu schließen. Sie bietet Lehrpersonen reichhaltige Materialien für die spiralcurricular angelegte, systematische Förderung argumentativer Fähigkeit anhand exemplarischer Inhalte. Orientiert an klaren fachlichen Standards finden sich hier Aufgaben auf vier Niveaustufen, jeweils in Verbindung mit übersichtlichen Merkblättern. Die Aufgaben der beiden unteren Niveaustufen lassen sich bereits für jüngere Lernende der Sekundarstufe einsetzen, Aufgaben der obersten Niveaustufe richten sich an Lernende von Abschlussklassen oder der Studieneingangsphase. Für die Hand der Lehrpersonen werden die Aufgaben und Merkblätter durch fachliche und didaktische Kommentare sowie Lösungshinweise ergänzt. (shrink)

This article proposes that the urgent task for feminist sociology is to recuperate those lost or residual `body matters' which lurk, unattended to, on the sidelines of the social. Feminist sociology must carefully negotiate the complex space between sociality and corporeality. The new feminist philosophies of the body tend sometimes to grate against this project by valorizing the body but de-valorizing gender. The new sociology of the body is recuperating the body within sociology, but pays insufficient attention to the ways (...) in which gendered bodies have always enjoyed varying degrees of absence or presence in the sociological imaginary - in the guise of `female corporeality' and `male embodiment'. By revisiting the classical texts of sociology, such as those of Durkheim, Weber and particularly Simmel, I explore the textual strategies whereby `the body' and `the social' were dissociated in the first place and how, simultaneously, woman is saturated with, while man is divested of, corporeality and she is divested while he is invested with sociality. The absent women in sociology were the women in the body excluded from the social. It is male bodies which animate the social - they appear for a fleeting moment, only to disappear immediately, in the space between `corporeality' and `sociality'. Thus, it is not simply a case of recuperating bodies into the social, but of excavating the gendered subtexts whereby gendered bodies were differently inscribed into and out of the social in the first place. The crucial point here is not the more familiar story of her saturation with corporeality but the less familiar one of what happened to his body - how, that is, did male sociologists effect the disappearance of their own bodies in the textual strategies of sociology? (shrink)

Focusing on the corporate social responsibility (CSR) implementation process, we analyze how institutional complexity that arises from tensions between social and environmental elements and economic and technical concerns is managed by CSR managers. We further question how these micro-level processes interact with organizational-level processes over time. Our research is a 24-month qualitative process study in which we followed CSR managers. The study’s results allow us to distinguish between four strategies that CSR managers use to promote CSR implementation and to cope (...) with tensions. Our results further indicate that organizational characteristics influence the intensity with which these strategies are applied and that the intensity of strategy application affects organizational behavior in the course of time. Through the discussion of these findings, our study contributes to the research on micro-level processes that occur in response to complex institutional demands as well as to the development of a comprehensive, multilevel approach to CSR implementation. (shrink)

Females' tendency to place a high value on protecting their own lives enhanced their reproductive success in the environment of evolutionary adaptation because infant survival depended more upon maternal than on paternal care and defence. The evolved mechanism by which the costs of aggression (and other forms of risk taking) are weighted more heavily for females may be a lower threshold for fear in situations which pose a direct threat of bodily injury. Females' concern with personal survival also has implications (...) for sex differences in dominance hierarchies because the risks associated with hierarchy formation in nonbonded exogamous females are not offset by increased reproductive success. Hence among females, disputes do not carry implications for status with them as they do among males, but are chiefly connected with the acquisition and defence of scarce resources. Consequently, female competition is more likely to take the form of indirect aggression or low-level direct combat than among males. Under patriarchy, men have held the power to propagate images and attributions which are favourable to the continuance of their control. Women's aggression has been viewed as a gender-incongruent aberration or dismissed as evidence of irrationality. These cultural interpretations have evolutionarily based sex differences by a process of imposition which stigmatises the expression of aggression by females and causes women to offer exculpatory (rather than justificatory) accounts of their own aggression. (shrink)

We are occasionally responsible for our beliefs. But is this doxastic responsibility analogous to any non-attitudinal form of responsibility? What I shall call the consequential conception of doxastic responsibility holds that the kind of responsibility that we have for our beliefs is indeed analogous to the kind of responsibility that we have for the consequences of our actions. This article does two things, both with the aim of defending this somewhat unsophisticated but intuitive view of doxastic responsibility. First, it emphasizes (...) the advantage of preserving, as the consequential conception does, the analogy with the non-attitudinal realm, i.e., with the realm of actions and their consequences. Second, this article regiments the most important objections to the consequential conception and answers them. The upshot is that there are no serious drawbacks to the consequential conception. There is, therefore, no reason not to favour it over accounts of doxastic responsibility that do not preserve the analogy with the non-attitudinal realm. (shrink)

Situations where it is not obvious which of two incompatible actions we ought to perform are commonplace. As has frequently been noted in the contemporary literature, a similar issue seems to arise in the field of beliefs. Cases of doxastic divergence are cases in which the subject seems subject to two divergent oughts to believe: an epistemic and a practical ought to believe. This article supports the moderate pragmatist view according to which subjects ought, all things considered, to hold the (...) practically right belief in, at least, some cases of doxastic divergence. Unlike many defences of pragmatism, this paper does not aim to overcome exclusivism (briefly, the view that only epistemic, but not practical, considerations have an influence on what a subject ought to believe). Another major challenge that pragmatism faces is to show that the epistemic and the practical ought to believe are comparable. This article makes a case for their comparability. (shrink)

School-based education in England has undergone significant changes since 2010, with a huge expansion of academies, schools outside local authority control, funded directly by central government. Academies and local authority (LA) maintained schools are subject to different legislative and regulatory frameworks. This paper focuses on the governance of LA maintained schools, single academy trusts (SATs) and schools that are part of multi-academy trusts (MATs). The research involved analysing legislative provision, policy documents, and documents addressing the governance arrangements of a sample (...) of 23 secondary schools. Our findings reveal a fragmented state-funded secondary school system as regards overall governance, school admissions, the curriculum, and the use of funding. Significantly schools in MATs, which are governed by the trust board, lack the autonomy of either SATs or maintained schools and are instead under the ultimate control of the trust board. The paper argues that there is a need for greater consistency regarding the governance of state-funded schools. (shrink)

Stimuli that resemble humans, but are not perfectly human-like, are disliked compared to distinctly human and nonhuman stimuli. Accounts of this “Uncanny Valley” effect often focus on how changes in human resemblance can evoke different emotional responses. We present an alternate account based on the novel hypothesis that the Uncanny Valley is not directly related to ‘human-likeness’ per se, but instead reflects a more general form of stimulus devaluation that occurs when inhibition is triggered to resolve conflict between competing stimulus-related (...) representations. We consider existing support for this inhibitory-devaluation hypothesis and further assess its feasibility through tests of two corresponding predictions that arise from the link between conflict-resolving inhibition and aversive response: 1) that the pronounced disliking of Uncanny-type stimuli will occur for any image that strongly activates multiple competing stimulus representations, even in the absence of any human-likeness, and 2) that the negative peak of an ‘Uncanny Valley’ should occur at the point of greatest stimulus-related conflict and not (in the presence of human-likeness) always closer to the ‘human’ end of a perceptual continuum. We measured affective responses to a set of line drawings representing nonhuman animal-animal morphs, in which each continuum midpoint was a bistable image (Exp. 1), as well as to sets of human-robot and human-animal computer-generated morphs (Exp. 2). Affective trends depicting classic Uncanny Valley functions occurred for all continua, including the nonhuman stimuli. Images at continua midpoints elicited significantly more negative affect than images at endpoints, even when the continua included a human endpoint. This illustrates the feasibility of the inhibitory-devaluation hypothesis and the need for further research into the possibility that the strong dislike of Uncanny-type stimuli reflects the negative affective consequences of cognitive inhibition. (shrink)

Freadman uses the term genre to access Peirce’s work, and expands this original theoretical approach by proposing that “genre” interacts with “sign” and that this interaction is central to the study of the semiotic in general.

This Element has two aims. The first is to discuss arguments philosophers have made about the difference God's existence might make to questions of general interest in metaethics. The second is to argue that it is a mistake to think we can get very far in answering these questions by assuming a thin conception of God, and to suggest that exploring the implications of thick theisms for metaethics would be more fruitful.

It seems like people have character traits that explain a good deal of their behavior. Call a theory character realism just in case it vindicates this folk assumption. Recently, Christian Miller has argued that the way to reconcile character realism with decades of psychological research is to adopt metaphysical reductivism about character traits. Some contemporary psychological theories of character and virtue seem to implicitly endorse such reductivism; others resist reduction of traits to finer-grained mental components or processes; and still others (...) remain silent on the metaphysics of traits. In this paper we argue that character realists do not have to, and in fact should not, be reductivists. We introduce a theoretical dilemma for reductivist character realism. Then we explain how nonreductivists can meet the standards for empirical adequacy laid out by Miller and others. Further, we argue, hylomorphic nonreductivism avoids the theoretical dilemma that threatens reductivism. It also fits nicely the major commitments of recent models of virtue in psychology. Thus, character realists should not be reductivists. (shrink)

The mathematician Georg Cantor strongly believed in the existence of actually infinite numbers and sets. Cantor’s “actualism” went against the Aristotelian tradition in metaphysics and mathematics. Under the pressures to defend his theory, his metaphysics changed from Spinozistic monism to Leibnizian voluntarist dualism. The factor motivating this change was two-fold: the desire to avoid antinomies associated with the notion of a universal collection and the desire to avoid the heresy of necessitarian pantheism. We document the changes in Cantor’s thought with (...) reference to his main philosophical-mathematical treatise, the Grundlagen (1883) as well as with reference to his article, “Über die verschiedenen Standpunkte in bezug auf das aktuelle Unendliche” (“Concerning Various Perspectives on the Actual Infinite”) (1885). (shrink)

We frequently praise or blame people for what they believe or fail to believe as a result of their having investigated some matter thoroughly, or, in the case of blame, for having failed to investigate it, or for carelessly or insufficiently investigating. for instance, physicists who, after years of toil, uncover some unknown fact about our universe are praised for what they come to know. sometimes, in contrast, we blame and may even despise our friends for being ignorant of certain (...) ecological facts as a result of their refusing to countenance the evidence. the purpose of this paper is to explore what underlies the legitimacy of this practice—the praise or blame of people for what they know or fail to know as a result of investigation or otherwise—namely, the ability to exercise control over one’s doxastic states, and, in particular, as i will argue, one’s ability to exercise indirect generic control over one’s doxastic states. (shrink)

The concept of the ‘material’ was the focus of much feminist work in the 1970s. It has always been a deeply contested one, even for feminists working within a broadly materialist paradigm of the social. Materialist feminists stretched the concept of the material beyond the narrowly economic in their attempts to develop a social ontology of gender and sexuality.Nonetheless, the quality of the social asserted by an expanded sense of thematerial – its ‘materiality’ – remains ambiguous. New terminologies of materiality (...) and materialization have been developed within post-structuralist feminist thought and the literature on embodiment. The quality of ‘materiality’ is no longer asserted – as inmaterialist feminisms – but is problematized through an implicit deferral of ontology in these more contemporary usages, forcing us to interrogate the limits of both materialist and post-structuralist forms of constructionism. What really matters is how these newer terminologies of ‘materiality’ and ‘materialization’ induce us to develop a fuller social ontology of gender and sexuality; one that weaves together social, cultural, experiential and embodied practices. (shrink)

Reproductive tourism is a manifestation of a larger, more inclusive trend toward globalization of capitalist cultural and material economies. This paper discusses the development of cross-border assisted reproduction within the globalized economy, transnational and local structural processes that influence the trade, social relations intersecting it, and implications for the healthcare systems affected. I focus on prevailing gender structures embedded in the cross-border trade and their intersection with other social and economic structures that reflect and impact globalization. I apply a social (...) connection model of responsibility for unjust outcomes and consider strategies to counter structural injustices embedded in this industry. The concluding section discusses policy reforms and proposals for collaborative action to preclude further injustices and extend full human rights to all. (shrink)

We are occasionally responsible for our beliefs. But is this doxastic responsibility analogous to any non‐attitudinal form of responsibility? What I shall call the consequential conception of doxastic responsibility holds that the kind of responsibility that we have for our beliefs is indeed analogous to the kind of responsibility that we have for the consequences of our actions. This article does two things, both with the aim of defending this somewhat unsophisticated but intuitive view of doxastic responsibility. First, it emphasizes (...) the advantage of preserving, as the consequential conception does, the analogy with the non‐attitudinal realm, i.e., with the realm of actions and their consequences. Second, this article regiments the most important objections to the consequential conception and answers them. The upshot is that there are no serious drawbacks to the consequential conception. There is, therefore, no reason not to favour it over accounts of doxastic responsibility that do not preserve the analogy with the non‐attitudinal realm. (shrink)

Die vorliegende Schrift unternimmt eine Revision des vorherrschenden Bildes der Rolle und der Konzeptionen von Moral und Ethik im Wiener Kreis. Dieses Bild wird als zu einseitig und undifferenziert zurückgewiesen. Die Ansicht, die Mitglieder des Wiener Kreises hätten kein Interesse an Moral und Ethik gezeigt, wird widerlegt. Viele Mitglieder waren nicht nur moralisch und politisch interessiert, sondern auch engagiert. Des Weiteren vertraten nicht alle die Standardauffassung logisch-empiristischer Ethik, die neben der Anerkennung deskriptiv-empirischer Untersuchungen durch die Ablehnung jeglicher normativer und inhaltlicher (...) Ethik und der Verfechtung eines extremen Nonkognitivismus geprägt ist. Am meisten entspricht die Standardauffassung den Ansichten Rudolf Carnaps, weniger bereits jenen Karl Mengers, Otto Neuraths oder Philipp Franks. Am weitesten weichen Moritz Schlick, Victor Kraft sowie Herbert Feigl von der Standardauffassung ab. Entgegen dem herkömmlichen Bild weltabgewandter Logiker und Metaethiker wurde im Wiener Kreis sogar Angewandte Ethik betrieben, und dies bereits unter diesem Namen. Neben den ethischen Hauptthemen und Ansichten der jeweiligen Philosophen in ihrer Entwicklung im Rahmen ihres persönlichen und kulturellen Kontextes zeigt die Untersuchung, dass allen Ansätzen eine aufgeklärte und humanistische Version von Moral und Ethik gemeinsam ist. Dieser wissenschaftliche Humanismus, der sich schon in der Programmschrift Wissenschaftliche Weltauffassung. Der Wiener Kreis findet, liegt jedoch in verschiedenen Ausprägungen vor. Was die Abweichungen von der Standardauffassung wesentlich betrifft, ist ihre unterschiedliche Auffassung von Moral als gemeinsames oder individuelles Unternehmen. Carnap führt ein extremer Individualismus zu einem extremen Nonkognitivismus, in dem ihm Menger folgt. Bei Schlick ist die Lage zweideutig, was sich in unterschiedlichen Moralbegriffen widerspiegelt. Bei Kraft und Feigl tritt das Verständnis von Moral als gemeinschaftlich geteilte Praxisform klar hervor. Auf der Basis eines gemeinsamen Begriffs des moralisch Guten, der auch eine Sachkomponente enthält, ist eine Verständigung über moralische Fragen möglich. Von einem extremen Nonkognitivismus kann dort nicht mehr die Rede sein. Mit diesen Ergebnissen verbietet es sich, dem Wiener Kreis allgemein eine Ablehnung normativer Ethik und einen extremen Nonkognitivismus zuzuschreiben. Eine systematische Ethik, die Moral als Gemeinschaftspraxis begreift, steht einigen im Wiener Kreis näher, als das vorherrschende Bild suggerieren möge. Wer meint, mit engem Bezug zur Tradition des Wiener Kreises nur Carnap folgen zu können und Ethik als suspektes Unternehmen betrachten zu müssen, irrt. Ethik war in der Tradition Analytischer Philosophie nicht immer so marginalisiert, wie sie es in manchen ihrer Teilrichtungen heute noch ist und Gegner(innen) der Analytischen Philosophie vorwerfen. Die vorliegende Untersuchung liefert die nötige Revision einer verfänglichen Fehlentwicklung. (shrink)

A fallibilist theory of knowledge is employed to make sense of the idea that agents know what they are doing 'without observation' (as on Anscombe's theory of practical knowledge).

In an effort to clear away confusions regarding the role of cultural analysis in historical explanation, this paper proposes a new approach to the issue of cultural autonomy. The premise is that there are two forms of cultural autonomy, analytic and concrete. Analytic autonomy posits the independent structure of culture-its elements, processes, and reproduction. It is achieved through the theoretical and artificial separation of culture from other social structures, conditions, and action. Concrete autonomy establishes the interconnection of culture with the (...) rest of social life, and is achieved by fleshing out the historically specific formulation of particular cultural structures. In addition to theoretically specifying the two forms of cultural autonomy, I demonstrate analytic and concrete autonomy in practice by examining two works that incorporate culture into the analysis of the same historical event. The rewards of recognizing both analytic and concrete cultural autonomy are twofold. First, cultural reductionism can be countered by establishing that culture is structural. Second and more important, once the independent nature of a cultural form is established, its causal contribution to concrete historical situations can be assessed accurately and integrated into historical explanation. (shrink)

This paper assesses great apes’ abilities for pantomime and action imitation, two communicative abilities proposed as key contributors to language evolution. Modern great apes, the only surviving nonhuman hominids, are important living models of the communicative platform upon which language evolved. This assessment is based on 62 great ape pantomimes identified via data mining plus published reports of great ape action imitation. Most pantomimes were simple, imperative, and scaffolded by partners’ relationship and scripts; some resemble declaratives, some were sequences of (...) several inter-related elements. Imitation research consistently shows great apes perform action imitation at low fidelity, but also that action imitation may not represent a distinct process or function. Discussion focuses on how findings may advance reconstruction of the evolution of language, including what great apes may contribute to understanding ‘primitive’ forms of pantomime and imitation and how to improve their study. (shrink)

This paper seeks to analyse small- and medium-sized enterprise (SME) managers' representations of corporate social responsibility (CSR) and CSR communication in a corporate communication perspective. The basic question is: how strategic is CSR communication in SMEs? Corporate communication and CSR theories are used to establish an ideal typology of CSR concepts informing an analysis of qualitative data in the form of interviews with three middle managers in two Danish SMEs. A CSR communication model published earlier by the authors is challenged (...) from a SME perspective. Results from an Internet-based questionnaire survey of 1071 SMEs pave the way for the analysis. Our analysis shows that SME managers clearly have an inside-out approach to CSR, with a strong emphasis on the internal (corporate culture) dimension. However, SMEs and/or SME managers tend not to communicate externally about the CSR activities of the company. Based on these findings, the paper argues that CSR communication in SMEs is challenged by the global economy and is under revision. The contribution of the paper is to provide an insight into SMEs' present stage in relation to a possible future approach to strategic CSR communication. The paper also reminds us that SMEs have no interest in turning their local and authentic practice into a forced marketing and branding exercise, leaving them with an artificial picture of who they are and strive to be in the future. They should keep on acting locally but force themselves to think globally. (shrink)

As for Avicenna the human soul is a complete substance which does not inhere in the body nor is imprinted in it, asserting its survival after the death of the body seems easy. Yet, he needs the body to explain its individuation. The paper analyzes Avicenna's arguments in the De anima sections, V, 3 & 4, of the Shifā ' in order to explore the exact causal relation there is between the human soul and its body and confronts these arguments (...) with relevant passages in the Metaphysics. It argues that the causal relation between body and soul remains obscure and that, though Avicenna claims that there is a personal immortality and that the disembodied soul remains individuated, he does not provide a satisfactory ontological account for it. (shrink)

Theodor W. Adornos posthum veröffentlichte Ästhetische Theorie exponiert die Krise der Kunst im Zeitalter ihrer gesellschaftlichen Integration. Gesättigt mit der Erfahrung konkreter Kunstwerke, hinterfragt sie das tradierte Kategoriensystem philosophischer Ästhetik. Der vorliegende Band unternimmt erstmals eine kommentierende Auslegung, um den dichten Text aufzuschließen und ein Weiterdenken von Adornos kritischer Ästhetik anzuregen.

We compare the definition of virtue in philosophy with the definition and operationalization of virtue in psychology. We articulate characteristics that virtue is presented as possessing in the perennial western philosophical tradition. Virtues are typically understood as (a) dispositional (b) deep-seated (c) habits (d) that contribute to flourishing and (e) that produce activities with the following three features: they are (f) done well, (g) not done poorly, and (h) in accordance with the right motivation and reason. We form a definition (...) from these characteristics and defend our exclusion of some other characteristics from the definition. Using our definition as a rubric, we evaluate conceptions of virtue in psychology, showing how many fall short at operationalizing at least one component of the philosophical notion of virtue. (shrink)

Anne-Marie Søndergaard Christensen presents a new account of the role of moral philosophy and its relationship to our ordinary moral lives. She challenges the idea that moral theories have an authoritative explanatory or action-guiding role, and develops instead a descriptive, pluralistic, and elucidatory conception of moral philosophy.

In this essay I aim to illuminate the nature of Christian hope by looking at the tradition’s answers to three philosophical questions and then comparing them to those of contemporary secular accounts. First, What are the possible objects of hope? Next, What are the psychological conditions a person must meet to have hope? Finally, What makes a hope rational and what makes it good for human life? I conclude by suggesting that the role of hope in bringing about social goods (...) (or evils) might be reconsidered in light of challenges presented by recent secular work on the social dimensions of hope. (shrink)

ABSTRACTAccumulating evidence suggests that emotional information is often recognised faster than neutral information. Several studies examined the effects of valence and arousal on word recognition, but yielded partially diverging results. Here, we used two alternative versions of a constructive recognition paradigm in which a target word is hidden by a visual mask that gradually disappears, to investigate whether the emotional properties of words influence their speed of recognition. Participants were instructed either to classify the incrementally appearing word as emotional or (...) non-emotional or to decide whether the appearing letter string is an existing word or not. Results from both tasks revealed faster recognition times for high- compared to low-arousing words, and for positive compared to negative or neutral words. These findings indicate a recognition advantage for emotionally positive and highly arousing stimuli that persists even when visua... (shrink)

In recent years, there has been tension between farmers and the Dutch government regarding sustainability policy (in the efforts to reduce the harm caused by manure surplus) and how implementing this policy affects farmers (in the form of justice concerns). We interviewed Dutch farmers to uncover how they view manure policy. We identified four types of injustices: procedural, contributive, distributive, and intergenerational. We propose that a multi-tiered approach is required to overcome these kinds of ‘wicked problems’, avoid paralysis from lack (...) of action, and overcome the flaws by overestimating the effectiveness of top-down policy. (shrink)

Much attention in philosophy of religion has been devoted to the question of whether faith is epistemically rational. But is it morally and practically permissible? This paper explores a response to a family of arguments that Christian faith is morally impermissible or practically irrational, even if epistemically justified. After articulating the arguments, I consider how they would fare if they took seriously the traditional notion that genuine faith is always accompanied by Christian hope. I show how the norms of hope (...) regulate Christian faith in such a way that it does not involve, and certainly does not entail, the morally and practically problematic attitudes and behaviors with which it is associated. (shrink)

We examine recent evolution in corporate responsibility in the forest industry, an important natural‐resource‐based industry which is under rapid internationalisation and structural change under challenging financial pressures. We address two recent trends in corporate communication: corporate disclosure, that is the adoption of consistent external reporting standards [namely the Global Reporting Initiative (GRI) ], and the growing awareness of engagement with and impact on local communities through philanthropy, generation of prosperity, communication and the social impact of core activities. This study uses (...) a comparative qualitative case approach to forest industry multinational enterprises (MNEs) based on a combination of secondary (reporting, company newsletters and other documentation) and interview data. Three large‐scale multinational forest industry firms, all pursuing different strategies in terms of internationalisation and geographical and product diversification, were chosen for the study: Stora Enso, SCA and Sappi Ltd. Our results show that the overall quality of sustainability reporting has improved in these companies from 2005 to 2009 with the adoption of GRI. However, based on our fourfold categorisation of social impact, the core social impact indicator in GRI (SO1) has been interpreted very differently in these MNEs, and the adoption of GRI has not actually much improved the comparability of the reports or transparency of practices. (shrink)

In this comment, we propose a short exploration of the differences among the declaration of death, the determination of death, and the concept of death, and how they relate to the ethics and practi...

Curriculum reform urges teachers to constantly reflect on existing identities and develop probably whole new identities. Yet, in the wake of the poststructuralist view of identity as a complex matter of the social and the individual, of discourse and practice, and of agency and structure, teacher identity is a process of arguing for themselves and hence ethical and political in nature. Drawing on Foucault’s notion of ethical self-formation and its adoption by Clarke “Diagram for Doing Identity Work” in teacher education (...) research, this 2-year-long case study explores how two Chinese English-as-foreign-language teachers engaged in identity work in a changing curricular landscape. The analysis of narrative frames and semistructured interviews reveals the relations between the relative stable and the evolving elements of teachers’ identity work, and the essential role of teachers’ ethical agency based on reflective and critical responsiveness to the contextual reality and the dynamic power relations during the reform. The findings argue for the importance of nourishing teachers’ reflective identity work and ethical agency during the turbulence of educational change. (shrink)