This essay aims to show that implicit biases should not be conceived of as “inside the head” of individuals, but rather as embodied and social. My argument unfolds in three stages. First, I make the case for conceiving of implicit biases as perceptual habits. Second, I argue that we should think of perceptual habits and, by extension, implicit biases, as located in the body. Third, I claim that individual habits are shaped by the social world in which we find ourselves (...) and that the social world is itself shaped by our habitual ways of interacting with and perceiving others. This suggests that implicit biases are part of the fabric of the social world. Thus, I conclude that implicit biases should be understood as embodied and social. (shrink)

Certains affirment tomber amoureux en ligne. Mais est-ce de l’amour véritable? L’amour, soutient-on, est le désir du bien de l’autre. Il nécessite l’amour de soi, il amène à vouloir être près de l’être aimé, il exige une reconnaissance mutuelle et vise une personne concrète et autre que soi. On le décrit également comme étant inconditionnel, durable, voire incontrôlable (c’est lui qui nous contrôle), toujours pauvre et irrationnel. Que signifient et qu’impliquent ces caractéristiques? Surtout, les retrouve-t-on toutes dans les relations d’amour (...) virtuelles? Plus encore, quelle vision de l’amour le virtuel pousse-t-il à adopter? (shrink)

In the first edition of The Gay Science (GS), Nietzsche proposes that we treat knowledge as unconditionally valuable and life as a tragic quest for truth. In the second edition of GS, he seems to retract this proposal, suggesting that we substitute “incipit parodia” for “incipit tragœdia.” But Nietzsche does not say what he means by “parody,” or what role he believes it should play in our evaluative lives. This article proposes that by introducing parody into GS, Nietzsche intends not (...) only to correct the original text by mocking his earlier treatment of science as tragic, but also to designate parody as a basis for new tasks, duties, and values beyond what science can offer. This article speculates that parodic value creation might consist in the imitation of behaviors and practices associated with preexisting values without the reproduction of the beliefs and feelings corresponding to those practices. (shrink)

Experience offers a reading experience like no other. A heat-sensitive cover by Olafur Eliasson reveals words, colors, and a drawing when touched by human hands. Endpapers designed by Carsten Holler are printed in ink containing carefully calibrated quantities of the synthesized human pheromones estratetraenol and androstadienone, evoking the suggestibility of human desire. The margins and edges of the book are designed by Tauba Auerbach in complementary colors that create a dynamically shifting effect when the book is shifted or closed. When (...) the book is opened, bookmarks cascade from the center, emerging from spider web prints by Tomas Saraceno. Experience produces experience while bringing the concept itself into relief as an object of contemplation. The sensory experience of the book as a physical object resonates with the intellectual experience of the book as a container of ideas. Experience convenes a conversation with artists, musicians, philosophers, anthropologists, historians, and neuroscientists, each of whom explores aspects of sensorial and cultural realms of experience. The texts include new essays written for this volume and classic texts by such figures as William James and Michel Foucault -- Provided by the publisher. (shrink)

Inspired by Voltaire's advice that a text needs to be concise to have real influence, this anthology contains fiery extracts by forty eighteenth-century authors, from the most famous philosophers of the age to those whose brilliant writings are less well-known. These passages are immensely diverse in style and topic, but all have in common a passionate commitment to equality, freedom, and tolerance. Each text resonates powerfully with the issues our world faces today. Tolerance was first published by the Société française (...) d'étude du dix-huitième siècle (the French Society for Eighteenth-Century Studies) in the wake of the Charlie Hebdo assassinations in January 2015 as an act of solidarity and as a response to the surge of interest in Enlightenment values. With the support of the British Society for Eighteenth-Century Studies, it has now been translated by over 100 students and tutors of French at Oxford University."--Publisher's website. (shrink)

Le « Bulletin bibliographique de philosophie politique et sociale » est réalisé pour la revue Philosophique par une équipe de rédactrices et de rédacteurs. Il est coordonné par Caroline Guibet Lafaye (CNRS) et Fabien Ferri (Université de Franche-Comté) au sein de Centre de Documentation et de Bibliographie Philosophiques de l’Université de Franche-Comté (UR 2274 CDBP–Logiques de l’Agir), et propose de brèves recensions d’ouvrages récemment parus, réparties dans diverses rubriques thématiques....

My essay discusses the politics of anger from a phenomenological perspective. Philosophers such as Martha Nussbaum have examined the importance of emotions for achieving social justice. In Anger and Forgiveness, Nussbaum criticizes most forms of anger for including the desire to retaliate, but identifies a species of anger, “Transition-Anger,” which can motivate us to respond to wrongdoing. In a similar vein, I claim that anger can help the oppressed respond to their oppression. To defend this claim, I consider cases in (...) which anger motivates a response to racial prejudice. These cases depict situations in which a black man is confronted with the gaze of a white person. By contrasting the phenomenology of skillful and unskillful activity, I explain why the white gaze can provoke a sense of disorientation and physical incapacitation—what I call “bodily alienation”—in the black man. I argue that anger can wrest a black person from this alienation. This is because anger encourages action and provides blacks with insight into their oppression. My argument implies that anger is instrumentally valuable for resisting racism. As such, it can play a positive role in redressing its harms. Yet the cases of anger I describe are tainted with desires for retaliation, and do not map onto the ideal form of Transition-Anger Nussbaum prizes. Still, anger should not be dismissed altogether: if it can transform the experiences of the oppressed for the better, then there is a place for this emotion in combating injustices. (shrink)

The practice of relationship itself is seen to be the central vehicle through which human beings learn and understand themselves, others, and the world around them. The politics of sexual difference insists that the flourishing of sexual difference in both women and men, girls and boys, relies, ultimately, on both sexes taking up the challenge to rethink themselves and the world. This chapter explores the emergence of a whole new philosophical idea, brought into being by Luce Irigaray in the context (...) of the women's movements of the 1960s and 1970s in Europe. It then outlines how this idea was developed in Italy and Spain to restore the work of the mother to the origins of what we understand as education and philosophy, emphasising the need to bring relationship itself as the vehicle for this process onto centre stage and keep it there. (shrink)

Almost a quarter-century after the Carnegie report, Scholarship Reconsidered, the scholarship of teaching remains a contested idea, celebrated by some and critiqued by others. This new book is particularly relevant now however as it explores the notion of the scholarship of teaching through the lens of authenticity, a complex, intriguing and particularly striking and distinctively helpful notion which has caught the attention of several authors in adult and higher education. However, those writing about authenticity do not always make explicit what (...) it is that they mean by this notion, nor are they clear about the philosophical foundations underpinning it. In developing the notion of the scholarship of teaching as an 'authentic practice', the author draws on several complementary philosophical ideas to explore the nature of this practice, why it is imperative for universities to engage in it, what meaningful engagement wold look like and the conditions under which it might qualify as 'authentic'. Core constructs employed include practice virtue communicative action 'being', 'power', critical reflection and transformationThe scholarship of teaching is described as a practice sustained through critical reflection and critical self-reflection. Being a scholar of teaching is viewed as an ongoing transformative learning process, a process of becoming authentic, the latter ultimately aimed at both helping students to become authentic and creating a better world in which to teach, learn and live. Although explored as a practice in its own right, the scholarship of teaching is seen to be strengthened by being situated within a wider integrated notion of academic practice. The book combines the author's previous research on authenticity with earlier work on the meaning of the scholarship of teaching, offering a provocative, fresh and timely perspective on the scholarship of teaching and professional learning in our times but also providing guidance on how to create a better world in which to learn, teach and live. (shrink)

"What are you?" This question, whether explicitly raised by another or implied in his gaze, is one with which many persons perceived to be racially ambiguous struggle. This article centers on encounters with this question. Its aim is twofold: first, to describe the phenomenology of a particular type of racializing encounter, one in which one of the parties is perceived to be racially ambiguous; second, to investigate how these often alienating encounters can be better negotiated. In the course of this (...) investigation, this article examines the addressee's point of view and consider possible responses to the other's question. In addition, it discusses the addresser's perspective, both to probe the curiosity underlying the "What are you?" question and to explore alternatives to it. By describing the phenomenology of these encounters, this article hopes to show that racial ambiguity, as distinct from mixed-race, is a category of lived experience that calls for deeper philosophical scrutiny. (shrink)

This article explores the ongoing obsession with the thigh gap ideal in certain pockets of Western societies. A thigh gap is the space some women have between their inner thighs when they stand with their feet together. The thigh gap ideal is flaunted on “thinspo” websites, which compile diet and exercise tips and display pictures of fashion models and “real women” in their efforts to inspire women to become thinner. I aim to identify what is wrong with the thigh gap (...) obsession and to suggest a way to overcome it. I begin by describing the genesis of the obsession. I then argue that the relation women in the grip of this preoccupation have to their bodies is an instance of what I call bodily alienation. Next, I consider responses to the thigh gap phenomenon. I claim that a viable response, besides broadening standards of beauty, lies in pursuing bodily activities for their own sake. I call the view I articulate “sensualism.” I conclude by discussing the merits of an individual response of the type I advocate, in light of the structural character of women’s oppression through standards of beauty. (shrink)

The true story of Dr. Caroline Crocker's experience as an adjunct science professor at George Mason University. Addresses her teaching techniques, methodology, and perceived discrimination. Also provides a semi-biographical account of her experience with students.

Based on the last 20 years research this survey offers a new perspective on Peter Aureola (TM)s doctrine of the transcendentals and thus makes it possible to take a more distinct view of the concept of metaphysics held by Scotus earliest ...

Mathematics stand in a privileged relationship with aesthetics: a relationship that follows two main directions. The first concerns the introduction of mathematical considerations into aesthetic discourse. For instance, it is common to mention the mathematical architecture of certain artistic productions. The second leads from aesthetics to mathematics. In this case, the question is that of the role and meaning that aesthetic considerations may assume in mathematics. It is indeed a widely held view among mathematicians, of whatever socio-historical context, not only (...) to see their discipline as presenting a strong aesthetic dimension, but also to consider that this dimension plays a fundamental role in the process of developing and understanding mathematics. The main ambition of this paper is to show how Nelson Goodman’s aesthetics can be used to justify this point of view and to propose a thesis concerning the aesthetic functioning of mathematics. This first result allows to resituate Goodman’s aesthetics within a very classical tradition that will be described. Finally, the underlying ambition is to show the keys provided by Goodman’s theory for the philosophy of mathematics. (shrink)

Als wahrscheinlich älteste vollständige Überlieferung des Buddhismus reflektiert der Pali-Kanon in literarisch-narrativer Form die Auseinandersetzung mit religiös,Anderen' aus emischer Perspektive. Die Suttas berichten nicht nur, wie der Buddha Mitglieder seines Ordens belehrt, sondern auch, wie er Vertretern anderer religiöser Gruppierungen begegnet und mit ihnen diskutiert haben soll. Caroline Widmer untersucht, inwiefern in diesen Begegnungen religiöse Abgrenzung im Sinne eines Otherings literarisch dargestellt wird, und behandelt diese religionswissenschaftliche Fragestellung im Bereich des Buddhismus erstmals durch eine literaturwissenschaftlich angelegte Analyse der narrativen (...) Gestaltung der Pali-Suttas. Die Texte spiegeln jedoch nicht wie oftmals angenommen in erster Linie Toleranz oder Offenheit gegenüber anderen religiösen Ansichten wider; vielmehr sind durch einen hohen Grad an Selbstdarstellung und einem exklusiven Anspruch auf Wahrheitsbesitz geprägt. Erzählerisch wird diese Spannung so aufgelöst, dass der,Andere' das,Eigene' annimmt und dadurch seine,Andersheit' verliert. Die Untersuchung eröffnet einen neuen Zugang zu religionsgeschichtlichen Quellen, erlaubt detaillierte Einblicke in diesen systemspezifischen Prozess des Selfings und erläutert seine Funktion innerhalb der buddhistischen Überlieferung. (shrink)

La limite peut être entendue dans deux sens dont les implications sont différentes, voire opposées. Elle peut être considérée comme un horizon indépassable, un mur infranchissable qui borne très distinctement des domaines d'étude et des champs d'action. Dans une seconde acception, la limite est, au contraire, la ligne qui peut être franchie et par extension, la limite devient amovible : elle peut être déplacée, même légèrement, en fonction des événements. Le thème de ce colloque nous invite non pas à étudier (...) "la limite du droit", comme le suggèrerait le premier sens du mot limite. Cette idée n'aurait pas de sens, sauf à considérer un système pur de droit, isolé de tous les autres paramètres qui peuvent graviter autour de lui. Nous sommes, à l'inverse, amenés à nous rendre "Aux limites du droit", dans cette zone d'interférence, de superposition, d'interpénétration non seulement des disciplines théoriques mais aussi des circonstances ponctuelles dont l'enchevêtrement donne à la pratique de la science juridique toute son ampleur. Les limites du droit font donc référence à un lieu de communication et de négociation où la recherche d'un équilibre spontané est autant permanente qu'impossible à pérenniser. En effet, les divers facteurs qui entrent dans les limites du droit sont si riches et pourtant si mouvants qu'il paraît judicieux de tenter, tant que faire se peut, de cerner leur essence. D'autant que les limites sont souvent révélatrices de la nature profonde du droit. (shrink)

Caroline New is an energetic activist who has interpolated critical realist ideas into the front-line of political activism. In this wide-ranging interview, she begins by reflecting on her life and how she became a realist and her account is illustrated with personal anecdotes recalling memories of well-known philosophers and activists from the time. She discusses how her position set her apart from other feminists and she examines the interacting threads of longstanding debates on the political left, as well as (...) longstanding debates within critical realist circles, such as the relative importance of quantitative methods in social research and the scope for agency as a source of intentional change. Finally she brings some of her ideas to bear on contemporary issues. This engaging interview notably provides some of the social context in which critical realism developed, while also pointing towards its future potential. (shrink)

Caroline New is an energetic activist who has interpolated critical realist ideas into the front-line of political activism. In this wide-ranging interview, she begins by reflecting on her life and how she became a realist and her account is illustrated with personal anecdotes recalling memories of well-known philosophers and activists from the time. She discusses how her position set her apart from other feminists and she examines the interacting threads of longstanding debates on the political left, as well as (...) longstanding debates within critical realist circles, such as the relative importance of quantitative methods in social research and the scope for agency as a source of intentional change. Finally she brings some of her ideas to bear on contemporary issues. This engaging interview notably provides some of the social context in which critical realism developed, while also pointing towards its future potential. (shrink)

ABSTRACT This article makes the case for the continued relevance of former U.S. president Barack Obama's conception of social hope. To present this conception, I compare it with the views of hope developed by two prominent political philosophers: Immanuel Kant and Richard Rorty. Kant, Rorty, and Obama all espouse the idea that progress must be founded on hope since hope motivates action. Yet the three differ on the grounds of hope. Kant believes that social progress depends on our shared humanity. (...) Similarly, Obama regards progress as founded on a set of values shared by all Americans. Given our divisions today, however, Obama's premise appears implausible. Rorty's philosophy of hope provides a way out of this worry: progress need not depend on an essential feature shared by all but can be achieved by “stitching together” coalitions between groups that share interests. Still, this does not imply that we should abandon Obama's conception of hope altogether. The idea of audacious hope implies that we should have the courage to resist the temptation to let divisions quell our efforts toward political progress. Obama's conception of hope, with the Rortian corrective I defend, holds much promise in our current political climate. (shrink)

One of the Top 10 Books That Will Change Your Life in 2017 - Live Happy Magazine Grow Your Grit—How You Can Develop the Critical Ingredient for Success Grit—defined as our perseverance and passion for long-term goals—is now recognized as one of the key determinants for achievement and life satisfaction. In an age that provides us with a never-ending stream of distractions and quick-and-easy solutions, how do we build this essential quality? "This book is designed to help you screen out (...) the spam of life and cultivate authentic grit in every setting," writes Caroline Miller. With Getting Grit, this bestselling author brings you an information-rich and practical guide for developing the qualities needed to persevere over obstacles—not just toughness and passion, but also humility, patience, and kindness. Join her as she shares research-based insights and practices on: • Learning grit—how you can enhance your willpower and rewire your brain for resilience • The key traits of gritty people—what the latest research reveals • The three kinds of "false grit" and how to recognize them in yourself • The courage to fail—tools for turning your setbacks into your greatest teachers • Daring to dream big—guidance for building your capacity to take risks and aim higher • No one succeeds alone—tips for gathering your support team and inspiring others • The role of self-compassion, gratitude, and spirituality in building grit "I’ve come to believe that gritty behavior is a positive force that does more than help us rise to our own challenges," writes Caroline Miller. "When we embody the best qualities of grit, we become a role model for others who want to become better people, and help them awaken greater possibilities for themselves." Whether you’re seeking to grow beyond your limits at work, at home, on the sporting field, or in any leadership role, Getting Grit is a powerful resource to help you bring out the qualities that will help you succeed and thrive. (shrink)

This article examines the question of life's meaning in the Anthropocene, an era where the biosphere is significantly threatened by human activities. To introduce the existential dilemma posed by the Anthropocene, Leboeuf considers Samuel Scheffler's Death and the Afterlife. According to Scheffler, the existence of others after one's death shapes how one finds life meaningful. Thus, anyone who sees a connection between the meaning of life and the future of humanity should ask, why live in the Anthropocene? Leboeuf (...) answers this question via William James's lecture “Is Life Worth Living?” James, Leboeuf argues, would enjoin us not to waste time deliberating about life's worthwhileness. Instead, we must meet the challenges placed on us. Today we are summoned by our climate crisis to fight for our survival. Even if our collective future will have been shortened by our inaction, life is worth living in the Anthropocene. (shrink)

Up Against Foucault offers both a feminist critique of Foucauldian theories as well as an attempt to reconcile these seemingly irreconcilable perspectives. Feminists are often "up against Foucault" because he questions key conclusions in feminism regarding the nature of gender relations, and men's possession of power. This book, however, fills the gap in literature about Foucault by showing how his theories of sexuality and power relations are often applicable to the everyday realities of women's lives. Drawing upon their diverse backgrounds (...) in social theory and philosophy, the contributors discuss the ways in which Foucault provokes feminists into questioning their grasp of power relations, and examines the implications of his decision to overlook categories of gender in his discussion of sexuality and power relations. They also show that in spite of his lack of interest in gender, Foucault's ways of understanding the control of women and female sexuality ultimately have much to offer feminism. (shrink)

Viewing animals as a disposable resource is by no means novel, but does milking the cow for all its worth now represent a previously unimaginable level of exploitation? New technology has intensified milk production fourfold over the last 50 years, rendering the cow vulnerable to various and frequent clinical interventions deemed necessary to meet the demands for dairy products. A major question is whether or not the veterinary code of practice fits, or is in ethical tension, with the administration of (...) ‘efficient’ techniques, such as artificial insemination, to enhance reproduction levels among cattle? Vets perform these interventions and their ‘success’ is measured by the maximisation of milk production, requiring perpetually pregnant cows. Our empirical research on 33 farm vets explores how their professional ethical code promising to protect the welfare of the animal ‘above all else’, is increasingly in conflict with, and subordinate to, the financial demands of clients. Since vets cannot stand outside of the productive power–knowledge relations that have intensified the consumption of animal bodily parts and secretions, we argue that a process of adiaphorization’ occurs, whereby humans become morally indifferent to cruel practices deemed necessary to our consumerist ways of life. However, this indifference reflects and reinforces a taken-for-granted anthropocentrism among vets, animal owners and the population generally. We suggest that posthumanist ideas may offer new insights for the study of human–animal relations in organisations that transcend the coercive and negative impact of discourses that deny any alternative to prevailing farm/veterinary practices. Our study has major implications in relation to climate warming and zoonotic diseases, both partly derived from our unethical relationship to animals, that are increasingly threatening our, and their, lives. (shrink)

A cause is proportional to its effect when, roughly speaking, it is at the right level of detail. There is a lively debate about whether proportionality is a necessary condition for causation. One of the main arguments against a proportionality constraint on causation is that many ordinary and seemingly perfectly acceptable causal claims cite causes that are not proportional to their effects. In this paper, I suggest that proponents of a proportionality constraint can respond to this objection by developing an (...) idea that is present in Yablo’s early work on proportionality, but which has strangely been ignored by both Yablo and others in the subsequent debate. My suggestion is that proportionality—and, indeed, causation itself—is relative to a domain of events. At the metaphysical level, this means that the causal relation has an extra relatum—namely, a domain of events. At the level of language, it introduces a new way in which causal claims are context-sensitive: what is expressed by a causal claim depends on the contextually relevant domain of events. As I argue, this suggestion allows us to accommodate the truth of ordinary causal claims while extending the explanatory benefits of a proportionality constraint. (shrink)

"One is not born, but rather becomes, a woman. No biological, psychological, or economic destiny defines the figure that the human female acquires in society; it is civilization as a whole that develops this product, intermediate between female and eunuch, which one calls feminine. Only the mediation of another can establish an individual as an Other. In so far as he exists for himself, the child would not be able to understand himself as sexually differentiated. In girls as in boys (...) the body is first of all the radiation of a subjectivity, the instrument that accomplishes the comprehension of the world: it is through the eyes, the hands, and not through the sexual parts that children apprehend the universe." -/- My aim is to develop an interpretation of this passage, which starts with one of the most iconic sentences in the history of feminist thought. Beauvoir asserts that only in virtue of the significance others attribute to their sexual parts do children come to understand themselves as sexually differentiated. This is the phenomenon Beauvoir refers to when she speaks of “the mediation of another.” Her claim here, I argue, is that becoming a woman is predicated on developing such a self-understanding. -/- Many readers have argued that this passage epitomizes Beauvoir’s conviction that there is an important difference between sex and gender. On such a reading, Beauvoir might be said to describe the transition between two states: the state of the newborn who has a sex but no gender identity yet (“who is not a woman”) and that of the grown person who has both a sex and a gender identity (“who has become a woman”). I argue that this reading is untenable, and for two reasons. First, there is no evidence in The Second Sex that Beauvoir means to establish a distinction between a person’s biological properties and her social identities. Second, this distinction does not make sense of Beauvoir’s understanding of the body as a situation. Being a woman, I will argue, is an aspect of the body-as-a-situation. The body-as-a-situation is the instrument through which freedom is exercised, and it is shaped by the social significance of bodily features. By contrast, biological properties cannot be predicated of the body-as-a-situation. As such, they are not properly speaking attributes of the self. In other words, Beauvoir does not theorize a nature/culture distinction, but aims to describe the social significance of bodies and constraints on women’s freedom. (shrink)

Corporate volunteering is known to be an effective employee engagement initiative. However, despite the prominence of corporate social responsibility in academia and practice, research is yet to investigate whether and how CV may influence consumer perceptions of CSR image and subsequent consumer behaviour. Data collected using an online survey in Australia show perceived familiarity with a company’s CV programme to positively impact CSR image and firm image, partially mediated by others-centred attributions. CSR image, in turn, strengthens affective and cognitive loyalty (...) as well as word-of-mouth. Further analysis reveals the moderating effect of perceived leveraging of the corporate volunteering programme, customer status and the value individuals place on CSR. The paper concludes with theoretical and managerial implications, as well as an agenda for future research. (shrink)

In this article, I argue for the notion of what I term ‘uncanny water’ as a conceptual tool for reading contemporary oceanic fictions. The uncanny’s affective capacity to destabilise epistemological and ontological certainties makes it a particularly potent literary tool for challenging the nature/culture binary. I argue that fictions which actively defamiliarise the ocean can be used to redress the anthropocentric privilege found in hitherto narratives of the oceanic that were predicated upon mastery and control, and that uncanny moments of (...) displacement and uncertainty can illuminate human/oceanic interconnections and foster a sense of responsibility and compassion towards the oceans. I identify resonances between the uncanny’s continuing referentiality and the notion that feminist transcorporeality interrelates the subject into networks of materiality which extend across time and space in unknowable ways. Both transcorporeality and the uncanny work against the conceit of the individual through the dissolution of boundaries, and, crucially, both require a suspension of assumptions of the self as whole, discrete and impermeable. To demonstrate this, I read the uncanny waters of contemporary fictions from the Northern Atlantic Littoral (Atlantic Canada and the westernmost parts of the UK). The littoral position of these spaces makes them ideally placed to negotiate the borders between habitable and unhabitable spaces, and the limitations of knowledge that run alongside this. I assert that iterations of uncanny water offer a transoceanic dialogue which shifts constructions of subjectivity away from national and terrestrial boundaries to one more akin to the fluid and relational dialectics of transcorporeality. (shrink)

Le livre de Caroline Petit, Galien de Pergame ou la rhétorique de la Providence, constitue la première étude d’ensemble du rôle de la rhétorique dans l’œuvre de Galien, aux sources du discours médical et scientifique, et de l’autobiographie intellectuelle. Caroline Petit’s Galien de Pergame ou la rhétorique de la Providence is the first comprehensive study of the role of rhetoric in Galen’s oeuvre, a cornerstone of medical and scientific discourse and of intellectual autobiography in the West.

“Body positivity” refers to the movement to accept our bodies, regardless of size, shape, skin tone, gender, and physical abilities. The movement is often implicitly understood as the effort to celebrate diversity in bodily aesthetics and to expand our narrow beauty standards beyond their present-day confines. Like other feminists, I question whether the push to broaden beauty norms should occupy as central a role as it does now in the movement’s mainstream incarnations, and I believe that, beyond challenging confining beauty (...) standards, body positivity should teach us that all bodies are worthy—for example, of care and respect. My aim in this paper is to offer a general account of body positivity. I argue that body positivity should be understood as the transition from limiting body shame to proper body pride. I adopt a pluralistic approach to body positivity, incorporating the idea that we should not only expand aesthetic standards, but also celebrate such aspects of embodiment as our capacity for bodily pleasure or our bodily abilities. What is common to these different ways of developing empowering relations to our bodies is the move to resist all forms of body shame that limit our flourishing and to cultivate proper pride in one’s body. I conclude by considering several avenues toward embodying such pride and, thus, embracing body positivity: expanding beauty ideals; promoting equal access to physical activities and celebrating the accomplishments of all athletes, regardless of body size or level of ability; and consciousness-raising. (shrink)

Research on the experience of gendered embodiment, on the one hand, and racialized embodiment, on the other hand, has emerged as an important tradition in phenomenology thanks to the works of Simone de Beauvoir in The Second Sex (1949) and Frantz Fanon in Black Skin, White Masks (1952) respectively. Beauvoir’s work has been prolonged by pioneering feminist phenomenologists, such as Iris Marion Young and Sandra Bartky, who have investigated both the cultural significance of female bodily functions and the alienating effects (...) of feminine standards of beauty for women. And those inspired by Fanon—for example, George Yancy and Alia Al-Saji—have homed in on the experiences of persons of color confronted by the white gaze or entering white spaces. While each of these lineages has contributed to expanding the discipline of phenomenology, specific descriptions of the bodily experiences of women of color have received comparatively little attention in this field. This chapter aims to fill this gap by exploring the bodily experiences of women of color, thereby making a case for expanding phenomenological work at the intersection of gender and race. (shrink)

Research in the U. S. on fair trade consumption is sparse. Therefore, little is known as to what motivates U. S. consumers to buy fair trade products. This study sought to determine which values are salient to American fair trade consumption. The data were gathered via a Web-based version of the Schwartz Value Survey (SVS) and were gleaned from actual consumers who purchase fair trade products from a range of Internet-based fair trade retailers. This study established that indeed there are (...) significant interactions between personal values and fair trade consumption and that demographics proved to be useless in creating a profile of the American fair trade consumer. (shrink)

The ability to explain the occurrence of errors in children's speech is an essential component of successful theories of language acquisition. The present study tested some generativist and constructivist predictions about error on the questions produced by ten English-learning children between 2 and 5 years of age. The analyses demonstrated that, as predicted by some generativist theories [e.g. Santelmann, L., Berk, S., Austin, J., Somashekar, S. & Lust. B. (2002). Continuity and development in the acquisition of inversion in yes/no questions: (...) dissociating movement and inflection, Journal of Child Language, 29, 813-842], questions with auxiliary DO attracted higher error rates than those with modal auxiliaries. However, in wh-questions, questions with modals and DO attracted equally high error rates, and these findings could not be explained in terms of problems forming questions with why or negated auxiliaries. It was concluded that the data might be better explained in terms of a constructivist account that suggests that entrenched item-based constructions may be protected from error in children's speech, and that errors occur when children resort to other operations to produce questions [e.g. Dabrowska, E. (2000). From formula to schema: the acquisition of English questions. Cognitive Liguistics, 11, 83-102; Rowland, C. F. & Pine, J. M. (2000). Subject-auxiliary inversion errors and wh-question acquisition: What children do know? Journal of Child Language, 27, 157-181; Tomasello, M. (2003). Constructing a language: A usage-based theory of language acquisition. Cambridge, MA: Harvard University Press]. However, further work on constructivist theory development is required to allow researchers to make predictions about the nature of these operations. (shrink)

Die Verknüpfung von Alter und Weisheit wird in der antiken paganen und biblischen Literatur so ambivalent beurteilt, dass Zustimmung sowie Ablehnung des Konzepts stets nebeneinander existierten. Während sich die Vorstellung der Altersweisheit in der antiken Literatur als stabil und variabel zugleich erwies, blieb deren systematische Untersuchung in der Forschung bisher lückenhaft. Die Dissertation gibt nicht nur einen Überblick über die Bedeutungsnuancen der antiken Weisheitsvorstellung und die variablen Altersbilder, sondern beschäftigt sich besonders mit der Frage, inwiefern die spätantiken Bischöfe Ambrosius und (...) Paulinus pagane und biblische Traditionen zur Vorstellung der Altersweisheit aufgreifen und zu christlichen Konzepten umarbeiten. Mögliche Kontinuitäten, Modifikationen und Neuerungen im Umgang mit den tradierten Motiven werden so als spezifisch spätantik-christlich eruiert. Beide Bischöfe trugen zur Etablierung der christianisierten Verknüpfung von sapientia und senectus bei, sodass die Konstruktion der Altersweisheit auch in der Spätantike zu einem Stück antiker Geistesgeschichte wurde, anhand derer sich gesellschaftliche und sprachliche, philosophische und religiöse Konventionen, Strömungen und Wandlungen nachzeichnen lassen. (shrink)