In recent years, feminist scholarship on emotional labor has proliferated. I identify a related but distinct form of care labor, hermeneutic labor. Hermeneutic labor is the burdensome activity of: understanding and coherently expressing one’s own feelings, desires, intentions, and movitations; discerning those of others; and inventing solutions for relational issues arising from interpersonal tensions. I argue that hermeneutic labor disproportionately falls on women’s shoulders in heteropatriachal societies, especially in intimate relationships between women and men. I also suggest that some of (...) the gendered burdens of emotional labor that feminist scholars point out would better be described as hermeneutic labor. Drawing on feminist philosophy as well as findings from social psychology and sociology, I argue that the exploitation of women’s hermeneutic labor is a pervasive element of what Sandra Bartky calls the ‘micropolitics’ of intimate relationships. The widespread expectation that women are relationship maintenance experts, as well as the prevalence of a gendered demand-withdraw pattern of communication, leads an exploitative situation to appear natural or even desirable, even as it leads to women’s dissatisfaction. This situation may be considered misogynistic in Kate Manne’s sense, where misogyny is a property of social environments rather than a worldview. (shrink)

« La tradition a longtemps considéré l’homme comme une exception au sein de la nature, lui concédant le pouvoir de la dominer et le droit de l’exploiter à son avantage. Aujourd’hui, à l’inverse, l’homme n’occupe plus tant le sommet de l’ordre de la création que l’épicentre d’une catastrophe en cours. Une nouvelle innocence semble requise pour habiter plus harmonieusement la nature. Seulement, nous rencontrons ici un paradoxe, car c’est aussi l’ingénuité technique qui est chargée de surmonter la crise écologique. Dans (...) le présent texte, nous tenterons de dénouer ce paradoxe par le biais des Deux leçons sur l’animal et l’homme de Gilbert Simondon, en revenant sur deux motifs qui s’opposent seulement en apparence : d’un côté, la vision démiurgique de l’homme comme grand artisan, ancrée dans le mythe platonicien du Timée, et de l’autre, la vision axiologique et éthique de l’homme, rendue emblématique par le sermon aux oiseaux de Saint François d’Assise. L’importance de la légende de Saint François d’Assise pour le canon apocalyptique du xiii ème siècle nous permettra de relier cette vision éthique au mythe platonicien, nous amenant, au final, à suggérer une alternative aux visions apocalyptiques de l’Anthropocène, appuyée sur l’originalité de la conception de la nature dans la pensée simondonienne. ». (shrink)

Reproduction of the original: The Task of Social Hygiene by Havelock Ellis.

Few notions are more central than noise to the transformation of modern life. Noise has become synonymous with the complexity of our world and its global digitised information networks, for as the...

1. La philosophie politique contemporaine : en français et en anglais François Boucher (FB) : Votre travail semble habité par une volonté d'établir des ponts entre la pensée politique française et anglo-américaine. Cette volonté est déjà visible dans votre ouvrage de 2000, Pluralist Thought and the State in Britain and France (1900-1925), qui compare les penseurs pluralistes du début XXe en France et en Angleterre. Elle est également au cœur de Critical Republicanism, The Hijab Controversy an...

Rather than as a giving of permission to someone to transgress one’s bodily boundaries, I argue for defining sexual consent as feeling-with one’s sexual partner. Dominant approaches to consent within feminist philosophy have failed to capture the intercorporeal character of erotic consciousness by treating it as a form of giving permission, as is evident in the debate between attitudinal and performative theories of consent. Building on the phenomenology of Maurice Merleau-Ponty, Ann Cahill, Linda Martín Alcoff, and others, I argue that (...) taking consent to be an intercorporeal and dynamic coexistence of desiring bodies opens up new ways of thinking about the role of consent in sexual ethics. I suggest that phenomenology’s theories of embodied consciousness, operative intentionality, and the direct perception of others provide a better groundwork for conceptualizing the role of ambiguity and subtle power dynamics in sexual encounters than attitudinal or performative accounts of consent. I also defend my view against Jonathan Jenkins Ichikawa’s argument for doing away with the concept of consent in sexual ethics due to consent's stubborn and infelicitous presupposition of permission-giving. (shrink)

L’article se propose d’explorer ce qui est dit du mariage et de l’amour dans la correspondance d’une famille bourgeoise qui couvre plusieurs générations sur un large xixe siècle. Trois épisodes ont été retenus qui permettent d’observer bien des tensions entre mariage arrangé et mariage d’inclination. D’abord, au début du siècle, la correspondance d’un jeune homme à l’aube d’une brillante carrière scientifique explicite les « raisons » sociales et économiques qui déterminent son choix matrimonial. Puis, dans les années 1840-1843, l’échange entre (...) fiancés montre comment se construit le sentiment amoureux dans le respect de l’autorité parentale et des conventions en vigueur. Enfin, en 1858, autre moment stratégique dans le processus d’ascension sociale, la correspondance résonne des tractations menées par la famille pour conclure une union d’intérêt. À toutes ces étapes, il apparaît que les femmes assument leur destin social, qui est vécu et écrit comme une responsabilité face au cheminement des hommes de la famille. (shrink)

The literature on reparative justice focuses for the most part on the grounds and limits of wrongdoers' duties to their victims. An interesting but relatively neglected question is that of what - if anything - victims owe to wrongdoers. In this paper, I argue that victims are under a duty to accept wrongdoers' apologies. To accept an apology is to form the belief that the wrongdoer's apologetic utterance or gesture has the requisite verdictive, commissive and expressive dimensions; to communicate as (...) much to him; and to recognise that his apology changes one's normative status in relation to him, and to comport oneself accordingly. I then offer a Kantian argument for the duty to accept and qualify that argument in the light of some hard cases. I end the paper by addressing the objection that victims do not owe it to wrongdoers to engage in any form of reparative encounter. (shrink)

La prééminence que le libéralisme accorde aux libertés individuelles apparaît parfois comme un obstacle à la mise en œuvre de politiques environnementales contraignantes. Chez Rawls, cette prééminence s’incarne dans le principe de priorité de la liberté : on ne peut restreindre une des libertés de base qu’au nom de la liberté – et donc pas, semble-t-il, pour protéger l’environnement. Il est ici montré que ce principe, retouché à la suite d’une critique de Herbert L. A. Hart, autorise et même exige (...) plus de politiques écologiques qu’il n’y paraît. En outre, deux modestes aménagements internes de la théorie permettent d’en autoriser et exiger plus encore : considérer un environnement de qualité comme un bien premier, et un droit à un environnement de qualité comme une liberté de base. (shrink)

The starting point of this paper is the need to promote a people-centred corporate social responsibility framework in a context where many human needs and rights remain unsatisfied and where businesses may have both a positive and a negative impact on the quality of life of human beings today and tomorrow and may even lead to irreversible damage. Our normative definition of CSR is consistent with the criteria established by the EU Commission in 2011. We conceive CSR as a responsibility (...) towards human development in two complementary ways: a holistic responsibility shared by companies together with other actors to safeguard humanity and a direct liability of each company for its impact on stakeholders' capabilities. We apply Nussbaum's list of central capabilities and concept of thresholds to specify the nature and extent of corporate responsibilities towards employees, subcontractors, investors, customers, and humanity as a whole. In addition, we leverage fieldwork in developing and developed countries to analyse the effect of business activities on human capabilities. We demonstrate that by quantifying the impact of businesses' activities on various dimensions of stakeholders' lives, and especially on the most vulnerable ones, these businesses can be held accountable for the negative externalities they produce. (shrink)

Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy between (...) the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?--. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

« Dans la première préface à la Critique de la raison pure Kant se réfère aux Métamorphoses d’Ovide pour comparer une métaphysique hors bornes à la reine Hécube. Or, ce qui semble être tu dans cette métaphore, c’est qu’Ovide fait culminer la douleur d’Hécube dans sa métamorphose en chienne enragée. Le cliché de la reine des sciences est ainsi poussée à son paroxysme : la métaphysique sauvage serait une chienne enragée! Cet article revient, par le biais de l’œuvre sonore de (...) l’artiste power noise Rosaceae (Leyla Yenirce), à une Hécube qui hante la philosophie. Hécube pose, selon l’argument exposé ici, le problème d’une aísthēsis (αἴσθησις) pure, qui hanterait la notion de raison pure comme son complément logique mais refoulé. Refoulé car, si l’idée d’une raison pure semble parfaitement innocente, celle d’une aísthēsis (αἴσθησις) pure évoque à l’inverse un scandale pour la pensée philosophique, puisque l’idée d’un objet à penser en est exclue, et puisque son spectre renvoie à tout ce qui terrorise les philosophes : la fantaisie et la folie, le désir et la culpabilité, l’enthousiasme et l’irrationalité. ». (shrink)

This article explores the possible convergence between the capabilities approach and utilitarianism to specify CSR. It defends the idea that this key issue is related to the anthropological perspective that underpins both theories and demonstrates that a relational conception of individual freedoms and rights present in both traditions gives adequate criteria for CSR toward the company's stakeholders. I therefore defend "relational capability" as a means of providing a common paradigm, a shared vision of a core component of human development. This (...) could further lead to a set of indicators aimed at assessing corporate social performance as the maximization of the relational capability of people impacted by the activities of companies. In particular, I suggest a way of evaluating the contribution of extractive companies to the communities close to their industrial sites in extremely poor areas, not from the viewpoint of material resources and growth, but from the viewpoint of the quality of the social environment and empowerment. (shrink)

Important aspects of its philosophical basis, and its significance for the foundations of mathematics, appeared in The Foundations of Mathematics (FA, 1884). Six years later, at the beginning of the 1890s, Frege published three articles that mark significant changes in his conception: "Function and Concept" (FC, 1891), "On Sense and Reference" (SR, 1892) and "Concept and Object" (1892). Notable among these changes are: (a) The systematic distinction between the sense and the reference of expressions as two separate ingredients of their (...) meaning. (b) The extension and generalization of the notion of function to include the conception of concepts and relations as functions to truth-values, and the corresponding conception of the two truth-values as objects. These changes were immediately incorporated in the mature, authoritative exposition of his logic in his magnum opus: Basic Laws of Arithmetic (BL), whose first volume appeared in 1893. (shrink)

L’un des principaux arguments évoqués contre l’art contemporain au début des années 1990 en France (lors du débat autour de ce qui fut appelé la « crise de l’art contemporain ») consista en l’affirmation que puisqu’aujourd’hui n’importe quoi peut être de l’art, alors l’art d’aujourd’hui c’est n’importe quoi. Ce texte entend montrer que ce raisonnement en deux parties relève d’une confusion qui, une fois clarifiée, permettra de cerner la spécificité de l’art contemporain et des jugements qui peuvent être émis à (...) son égard. (shrink)

In this article, I compare the ways in which Baudrillard and Heidegger seek to bring attention to the importance of death for our personal existential situation which has now become repressed in conceptions of existence and society. Heidegger critiques public conceptions of death that serve to cover up its importance. Less well known is that, somewhat in parallel fashion, Baudrillard charts a ‘genealogy’ of the ‘extradition’ of the dead from the centre of the social and he claims that we live (...) currently in a death denying society. This reduces the meaning of our own impending deaths. However, unlike Heidegger, Baudrillard’s ‘genealogical’ critique of the exclusion of death in modern society is not a one-way dismissal because he proposes an alternative social role for death in the form of ‘primitive symbolic exchange’. (shrink)

Phenomenologists have long viewed love as a central form of inter-subjective engagement. I show here that it is also of concern to phenomenological ethics. After establishing the relation of phenomenology to ethics, I show that both classical and existential phenomenology view love as an act of valuing the loved one. I argue that a second act of valuing is latent in phenomenology: valuing the relationship. These values are evident in the phenomenological distinction between true love, which generates a “perspective in (...) difference,” and false love, which seeks union with the beloved manifesting in devotion and/or jealousy. Because culturally dominant heteronormative scripts incline individuals toward false love, lovers should create their own pacts for ethical relationships. I consider consensually non-monogamous relationships as an example. (shrink)

Jean-Paul Sartre’s theory of “the look” has generally been understood as an argument for the impossibility of mutual recognition between consciousnesses. Being-looked-at reveals me as an object for the other, but I can never grasp this object that I am. I argue here that the chapter “The Look” in Being and Nothingness has been widely misunderstood, causing many to dismiss Sartre’s view unfairly. Like Hegel’s account of recognition, Sartre’s “look” is meant as a theory of successful mutual recognition that proves (...) the existence of others. Yet Sartre claims that such an account is plausible only if recognition is affective, not cognitive. Situating Sartre’s account of the look within his technical understanding of affect’s distinctness from cognition not only enables a better understanding of Sartre’s view, but also reveals a compelling alternative to the understanding of self-other relations in contemporary affect theory. (shrink)

During the second half of the 20th century several American multidisciplinary social science „disaster research groups“ conducted numerous field studies after earthquakes, factory explosions and “racial riots”, both inside and outside of the United States. Their aim was to investigate the reactions and behavior of individuals, organizations and communities to disasters. All of these groups were either promoted or at least partly founded by different branches of the US military. This article will analyze the groups’ studies and findings on the (...) question of disasters’ psychological effects. The main focus will be on the stance the scientists took on the diagnosis of psychological trauma—especially Post Traumatic Stress Disorder (PTSD)—and the post disaster therapeutic interventions that became widespread in the 1970s and early 1980s. The disaster researchers questioned the need for, as well as the effectiveness and efficiency of “disaster mental health”. At the same time they advocated early ideas of resilience, which later became one of the most important concepts in disaster management and beyond. (shrink)

A vision of future daily life is explored in Ambient Intelligence . It contains the assumption that intelligent technology should disappear into our environment to bring humans an easy and entertaining life. The mental, physical, methodical invisibility of AmI will have an effect on the relation between design and use activities of both users and designers. Especially the ethics discussions of AmI, privacy, identity and security are moved into the foreground. However in the process of using AmI, it will go (...) beyond these themes. The infiltration of AmI will cause the construction of new meanings of privacy, identity and security because the "visible" acting of people will be preceded, accompanied and followed by the invisible and visible acting of the AmI technology and their producers.A question in this paper is: How is it possible to create critical transformative rooms in which doubting will be possible under the circumstances that autonomous 'intelligent agents' surround humans? Are humans in danger to become just objects of artificial intelligent conversations? Probably the relation between mental, physical, methodical invisibility and visibility of AmI could give answers. (shrink)

Ce texte a déjà paru dans la Revue européenne des sciences sociales – European Journal of Social Science, XLVII-143, 2009, p. 65-85. I. Introduction : Avec la publication en 1862 de l'ouvrage de Clément Juglar, Des crises commerciales et de leur retour périodique, la France devint l'un des lieux de naissance du concept de cycle d'affaires. L'Académie des sciences morales et politiques avait en effet organisé l'année précédente un concours destiné à « rechercher les causes et signaler les effets des (...) - Économie et Marxisme – Nouvel article. (shrink)

A high school drop-out who served in the American army and then managed to slip into Oxford on the G.I. bill, Frank Cioffi gained a considerable public reputation in Freudian and Wittgensteinian circles. Frank Cioffi: The Philosopher in Context is an account of his conversation is written in a Boswellian spirit, capturing the sharp intelligence, boisterous sense of humour and wealth of illustration Cioffi was able to bring to bear on life's biggest problems when he was, as if were, off-duty. (...) Tackling subjects such as the unruly body, the challenge of art, dealing with failure, the lure of science, the meaning of life, our understanding of others, depression, the case for suicide, and death, David Ellis describes how a philosopher who was profoundly influenced by Wittgenstein dealt with general issues and creates a vivid impression of an unusual and gifted individual. This portrait is followed by a post-script in which Nicholas Bunnin, who worked in the philosophy department at Essex when Cioffi was a professor there, situates him in a more strictly academic context and discusses his less well-known essays on literary criticism and the behavioural sciences, arguing for Cioffi's potential to inspire those seeking a role for analytic philosophy within the broader scope of humanistic philosophy. A mixture of personal portrait and academic introduction, Frank Cioffi: The Philosopher in Context provides an elegant and enjoyable tribute to Cioffi as both man and philosopher. (shrink)

A detailed description of an as yet unrecorded astrolabe quadrant in a private collection is presented. A date between 1291 and 1310 is deduced from the calendrical data engraved on it. The characteristics of the newly recorded instrument have been compared with those of six other medieval astrolabe quadrants. The newly recorded instrument appears to present an early, if not the earliest, stage of development in the history of the astrolabe quadrant. In the comparison the newly recorded instrument is also (...) distinguished by the red and black colours applied to differentiate between the superposed scales of the astrolabe quadrant. The names and the positions of the stars on the instruments were used to establish a connection between two of the instruments studied, those in Rouen and Oxford, and a manuscript tradition on the construction of the astrolabe quadrant, exemplified by MS Oxford Ashmole 1522. The data on three other astrolabe quadrants are shown to stem from star lists in treatises on astrolabes. For two instruments, those dated earliest and latest, no such connection was found. Some star names on the newly recorded instrument have hitherto not been recorded. Finally, the competence of the later medieval artisans has been investigated by analysing the accuracy of these instruments. (shrink)

This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...) argument with comments from various managers on the statement: ‘Being true to your self’. (shrink)

This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...) argument with comments from various managers on the statement: ‘Being true to your self’. (shrink)

_The Politics of Religious Literacy_ challenges popular understandings of religious literacy as an inclusive framework for navigating religious diversity in the public sphere. Offering a new model, this book provides insights into the often-overlooked feelings and practices informing our questionably secular age.

Irrational beliefs are often seen as beliefs that are either costly or even pathological and it is assumed that we should eliminate them when possible. In this paper we argue that not only irrational beliefs are a widespread feature of human cognition and agency but also that, depending on context, they can be beneficial to the person holding them, not only psychologically but also epistemically. Given that rationality is highly valued, judgements of rationality have wide-ranging implications for interpersonal relations at (...) an individual and societal level. We suggest that a better understanding of rationality and its role in cognition can lead to a more compassionate treatment of people who express beliefs that are judged as irrational. (shrink)

While Simone de Beauvoir’s theory of alterity has been the topic of much discussion within Beauvoir scholarship, feminist theory, and social and political philosophy, it has not commonly been a reference point for those working within ethics. However, Beauvoir develops a novel view that those concerned with the ethical import of respect for others should consider seriously, especially those working within the Levinasian tradition. I claim that Beauvoir distinguishes between two forms of otherness: namely, existential alterity and sociopolitical alterity. While (...) sociopolitical alterity is a contingent and surmountable form of otherness that results from oppression of individuals and groups, existential alterity is a necessary feature of the human condition that discloses the foreignness of the other as a freedom. Out of this view of existential alterity, I argue, Beauvoir develops an ethic of asymmetrical reciprocity. In contrast with Levinas, who dismisses reciprocity as a symmetrical or reversible model of relation that minimizes difference, Beauvoir promulgates a view of reciprocity that does not fall into the problems that Levinas diagnoses. Moreover, asymmetrical reciprocity more successfully figures the ethical relation to the other than the absolute asymmetry one finds in Levinas, which becomes evident through revisiting Levinas’s account of eros and contrasting it with that of Beauvoir. (shrink)

Frege’s views on identity continue to provoke scholars, and rightly so. In particular his view in Begriffsschrift of 1879, and its relation to his view in ‘Über Sinn und Bedeutung’ of 1892 deserve careful attention. The issues involved have a wider significance than Frege’s specific views on identity in different periods, though these are important enough. They concern also the move from what I call below ‘thin’ semantics, which is exhausted in signs being assigned content, to a ‘thick’ semantics, in (...) which ‘modes of determining their content’, or Sinne are also concerned. (shrink)

Ethics review committees have become a common institution in English-speaking research communities, and are now increasingly being adopted in a variety of research environments. In light of existing debates on the aptness of ethics review boards for assessing research work in the social sciences, this article investigates the ways in which researchers navigate issues of research ethics in the absence of a formal review procedure or of an ethics review board. Through the analysis of qualitative and quantitative data, the article (...) questions the overall utility of ethics review boards. Highlighting the importance of space for sharing, the authors argue for the development of a new type of structure that takes into account researchers’ ‘ethos of responsibility’ as an adequate ethical compass for research in the social sciences. (shrink)