This study explored the lived experience of security and contentment, and their absence, for latency-aged children living in shared-time parenting arrangements following their parents’ separation. A descriptive phenomenological methodology was utilized. Sixteen children living in shared-time were interviewed about their experiences of two phenomena: “feeling secure and content living in shared-time” and “not feeling secure and content living in shared-time.” The eight richest protocols were selected for analysis. The two resultant general structures and their core constituents are presented, and individual (...) variations discussed. Central to each phenomenon is the parent/s’ capacity, or incapacity, to create and sustain a physical and emotional space in which the child feels secure and held in the mind, feels the arrangements are responsive to their needs, feels free to access the “absent” parent, and experiences integration between the two parental homes. Implications for phenomenological human science research are considered, including the use of descriptive phenomenology with children. (shrink)

This article explores Mary Shelley’s Frankenstein as an “object of care” for use in examining the relationship between creativity and responsibility in the sciences and beyond. Through three short sketches from different disciplinary lenses—literature, science and technology studies, and feminist studies—readers get a sense of the different ways scholars might consider Shelley’s text as an object of care. Through an analysis and synthesis of these three sketches, the authors illustrate the value of such an object in thinking about broad cultural (...) issues. The article acts as a kind of boundary object by creating distinct, yet overlapping narratives from an object that is owned by many social worlds. The three sketches reveal Frankenstein as a thoughtful consideration about what it means to care for, or fail to care for, one’s creation, rather than as a cautionary tale about the evils of scientific hubris. Although infrastructures at universities often prevent interdisciplinary dialogue, the article concludes that purposeful boundary objects created around objects of care like Frankenstein can help build bridges and create shared meanings for new interdisciplinary spaces. (shrink)

Richard Thaler and Cass Sunstein (2008) contend that mandated choice is the most practical nudge for increasing organ donation. We argue that they are wrong, and their mistake results from failing to appreciate how perceptions of meaning can influence people's responses to nudges. We favor a policy of default to donation that is subject to immediate family veto power, includes options for people to opt out (and be educated on how to do so), and emphasizes the role of organ procurement (...) organizations and in-house transplant donation coordinators creating better environments for increasing the supply of organs and tissues obtained from cadavers. This policy will provide better opportunities for offering nudges in contexts where in-house coordinators work with families. We conclude by arguing that nudges can be introduced ethically and effectively into these contexts only if nudge designers collaborate with in-house coordinators and stakeholders. (shrink)

BackgroundEverybody has the right to decide whether to receive specific medical treatment or not and to provide their free, prior and informed consent to do so. As dementia progresses, people with Alzheimer’s dementia (PwAD) can lose their capacity to provide informed consent to complex medical treatment. When the capacity to consent is lost, the autonomy of the affected person can only be guaranteed when an interpretable and valid advance directive exists. Advance directives are not yet common in Germany, and their (...) validity is often questionable. Once the dementia diagnosis has been made, it is assumed to be too late to write an advance directive. One approach used to support the completion of advance directives is ‘Respecting Choices’®—an internationally recognised, evidence-based model of Advance Care Planning (ACP), which, until now, has not been evaluated for the target group of PwAD. This study’s aims include (a) to investigate the proportion of valid advance directives in a memory clinic population of persons with suspected AD, (b) to determine the predictors of valid advance directives, and (c) to examine whether the offer of ACP can increase the proportion of valid advance directives in PwAD.MethodWe intend to recruit at leastN = 250 participants from two memory clinics in 50 consecutive weeks. Of these, the first 25 weeks constitute the baseline phase (no offer of ACP), the following 25 weeks constitute the intervention phase (offer of ACP). The existence and validity of an advance directive will be assessed twice (before and after the memory clinic appointment). Moreover, potential predictors of valid advance directives are assessed.DiscussionThe results of this study will enhance the development of consent procedures for advance directives of PwAD based on the ACP/Respecting Choices (R) approach. Therefore, this project contributes towards increasing the autonomy and inclusion of PwAD and the widespread acceptance of valid advance directives in PwAD.Trial RegistrationDRKS, DRKS00026691, registered 15th of October 2021,https://www.drks.de/drks_web/navigate.do?navigationId=trial.HTML&TRIAL_ID=DRKS00026691. (shrink)

The article purports to examine the risk to cultural identity amongst an Indian community in South Africa using a single case study methodology. A case study approach was followed, using the qualitative research methodology, whereby not only the how, but also adding focus on the thoughts, feelings, perceptions, experiences and motivations that people have underlie their behaviour. The year 1960 marked the 100th anniversary of the arrival of the Indians to the Colony of Natal, hence the study considers the period (...) 1895 to 1960. Identifying with a particular culture allows members of that community to experience feelings of belonging and security. Moving across continents, Indian indentured sugar plantation labourers came to the Colony of Natal from 1860 until 1911 bringing with them their cultural identity. The risk to cultural identity is a significant contributor to an individual’s well-being. Cultural identity may be viewed as a sense of belonging based on one’s ancestry, rituals, religion, traditions, values and even language. When they were transported during the concurrent time of colonisation and indenture, they became displaced and thus an emotional threat to their well-being, belonging and security was created and simultaneously experienced. This threat compromised their cultural identity. This risk to cultural identity is investigated in the narrative of an Indian female national matriarch, Mrs Takurine Mahesh Singh who arrived in the Colony in 1895 and passed away in 1959. A risk to cultural identity existed, but the Indian community in South Africa did not experience deculturalisation. They were able to practise their ancestral culture without losing their identity. This is one of the findings and it concludes the abstract.Contribution: The study of identity, identity diffusion, identity loss is a very important aspect to study, especially for displaced communities who suffer not only alienation from their mother country, but also losing contact and cultures as a result of displacement. This article provides insight on the risk to cultural identity in Natal between 1895 and 1960. In terms of the findings, cultural identity is an important contributor to well-being. Identifying with a particular culture gave the matriarch a feeling of belonging and security. It also provides access to social and other networks which provide support and shared strength, values and aspirations. Although a product of oral history, for this research, the article could not be supported by other historical materials in an attempt at balancing the views as scholars have not explored the widowed Indian nationals who have remained in the Colony after indenture. This article should not be viewed simplistically as a retelling of Mrs Singh’s life story, but rather a narrative based on reflective memories that pieced together her departure from India under the political system of indenture, living and surviving as a widow under harsh laws and having multiple identities. The narrative oral history approach combined with a qualitative research methodology does not focus on analysis and interpretation but rather brings to the fore, the opportunity for further exploratory studies where the question ‘why’ will be answered. (shrink)

Aquinas’s account of the human soul is the key to his theory of human nature. The soul’s nature as the substantial form of the human body appears at times to be in tension with its nature as immaterial intellect, however, and nowhere is this tension more evident than in Aquinas’s discussion of the ‘separated’ soul. In this paper I use the Biblical story of the rich man and Lazarus (which Aquinas took to involve actual separated souls) to highlight what I (...) will call the Two-Person Problem facing his account of human identity through death and the bodily resurrection. Aquinas claims that the rational soul is neither the human being nor the human person. When the rich man’s soul says “I am in agony,” then, what is the referent of “I?” It appears that there is a human person, ‘Dives,’ who is replaced at Dives’s death by the person ‘Dives’s soul,’ who is in turn replaced at the bodily resurrection by ‘Dives,’ whom Aquinas claims is numerically identical to the original person. But this seems hopeless as an identity-preserving account of human nature. I believe that Aquinas’s account of human nature does not, as it stands, possess the resources with which to overcome this difficulty; I conclude that reconstructing a(n otherwise) Thomistic account that involves immediate bodily resurrection, although a radical approach, is the one best suited to preserving the most essential features of Aquinas’s theory. (shrink)

Rather than dismissing mysticism as irrelevant to the study of medieval philosophy, this chapter identifies the two forms of mysticism most prevalent in the Middle Ages from the twelfth to the early fifteenth century - the apophatic and affective traditions - and examines the intersections of those traditions with three topics of medieval philosophical interests: the relative importance of intellect and will, the implications of the Incarnation for attitudes towards the human body and the material world, and the proper relation (...) between contemplation and activity in the good life. (shrink)

In Aquinas's account of the beatific vision, human beings are joined to God in a never-ending act of contemplation of the divine essence: a state which utterly fulfills the human drive for knowledge and satisfies every desire of the human heart. In this paper, I argue that this state represents less a fulfillment of human nature, however, than a transcendence of that nature. Furthermore, what’s transcended is not incidental on a metaphysical, epistemological, or moral level.

Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...) Philosophers (such as J. P. Moreland and Scott Rae) have claimed that ‘Thomistic substance dualism’ (TSD) centers around two beliefs: (1) the rational soul is an immaterial substance, and (2) this immaterial substance is the human person. In this paper, I argue that labeling such an account ‘Thomistic’ proves dangerously misleading—not only does Aquinas himself explicitly deny both of these claims, but he denies them for philosophically significant reasons. Furthermore, I argue that Aquinas’s own position provides an account of human nature both more coherent and philosophically attractive. (shrink)

Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both the affective (...) and apophatic traditions demonstrates that, in addition to constituting a necessary stage on the path toward union with the divine, self-knowledge in medieval mysticism was seen not just as something to be transcended, but (particularly in the works of female mystics) as a means of overcoming alienation from embodied existence. (shrink)

Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...) alive as long as biological life persists. I argue, however, that although Aquinas does possess a deeply integrated account of human nature and is indeed committed to the claim that the person, Lindsay, exists as long as Lindsay’s body lives, there is good reason to suppose that he also holds that the body in the PVS is not Lindsay’s body in anything more than an equivocal sense. (shrink)

Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...) alive as long as biological life persists. I argue, however, that although Aquinas does possess a deeply integrated account of human nature and is indeed committed to the claim that the person, Lindsay, exists as long as Lindsay’s body lives, there is good reason to suppose that he also holds that the body in the PVS is not Lindsay’s body in anything more than an equivocal sense. (shrink)

This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes or (...) denigrates embodied states, and in the affective tradition, which treats such states as fully mystical) to demonstrate how a better understanding of the historical medieval mystic tradition can serve as a valuable complement to ongoing philosophical discussions of religious and mystical experience. (shrink)

According to conventionalist accounts of personal identity, persons are constituted in part by practices and attitudes of certain sorts of care. In this paper, we concentrate on the most well-developed and defended version of conventionalism currently on offer (namely, that proposed by David Braddon-Mitchell, Caroline West, and Kristie Miller) and discuss how the conventionalist appears forced either (1) to accept arbitrariness concerning from which perspective to judge one's survival or (2) to maintain egalitarianism at the cost of making “transfiguring” decisions (...) such as Pascal's Wager rationally intractable. We consider three ways the egalitarian conventionalist could make these choices tractable and show that each one comes at significant cost to the view. We end the paper by considering whether accepting arbitrariness would be a better move for the conventionalist and conclude that, even here, she runs the risk of transfiguring choices being rationally intractable. (shrink)

Through imaginative engagement readers of fiction become, to an extraordinary extent, the narrator’s ‘children’: they often submit themselves to the narrator’s authority without reserve. But precisely because of that, readers are deeply at a loss when their trust is betrayed. This underscores a core function of fiction, namely to evoke emotional response in the reader. In this paper, we hypothesize how a reader’s imaginative engagement can be subjected to narrative frustration due to processing or moral complexity. The types of narrative (...) frustration we consider differ in terms of their sources, and their emotional and behavioral impacts on the reader. Here, we break down these frustrations into their component parts, in an effort to better characterize the different classes of frustrations. We propose that frustrations arise from different combinations of local uncertainty, moral clash and global uncertainty. These sources of frustration in turn explain the reader’s emotional response and their consequent reading behavior as they imaginatively engage with fiction. (shrink)

We carry out the Karttunen-Stalnaker pragmatic account of presupposition projection within a state-of-the art version of dynamic epistemic logic. It turns out that the basic projection facts can all be derived from a Gricean maxim ‘be informative’. This sheds light on a recent controversy on the appropriateness of dynamic semantics as a tool for analysing presupposition.

Orthorexia is a condition in which the subject becomes obsessed with identifying and maintaining the ideal diet, rigidly avoiding foods perceived as unhealthy or harmful. In this paper, I examine widespread cultural factors that provide particularly fertile ground for the development of orthorexia, drawing out social and historical connections between religion and orthorexia (which literally means “righteous eating”), and also addressing how ambiguities in the concept of “health” make it particularly prone to take on quasi-religious significance. I argue that what (...) makes this sort of disordered eating destructive to both men and women is ultimately a common urge to transcend rather than to embrace the realities of embodiment. In sum, I believe that orthorexia is best understood as a manifestation of age-old anxieties about human nitude and mortality—anxieties which current dominant sociocultural forces prime us to experi- ence and express in unhealthy attitudes toward healthy eating. (shrink)

Today, philosophers interested in self-knowledge usually look to the scholastic tradition, where the topic is addressed in a systematic and familiar way. Contemporary conceptions of what medieval figures thought about self-knowledge thus skew toward the epistemological. In so doing, however, they often fail to capture the crucial ethical and theological importance that self-knowledge possesses throughout the Middle Ages. -/- Human beings are not transparent to themselves: in particular, knowing oneself in the way needed for moral progress requires hard and rigorous (...) work. Yet, medieval contemplatives insist, without this work we will never attain our final end. In this paper, I trace the connection drawn in this tradition between self-knowledge, humility, and self-fulfillment, arguing in section 1 that the humility that results from introspection needs to be understood in the context of contemplative expectations for eventual perfection. Self-knowledge is key for developing the relationship with God that leads to mystical union, but (as I show in section 2) in the affective tradition of the 13th-14th centuries, which emphasizes the role of emotion and the body, such union with God tends to restore rather than annihilate us. In fact, I argue in section 3, the outcome of such union even in this life is often knowledge that benefits not only the individual who experiences it but also their broader community. (shrink)

Two central accounts of human cognition emerge over the course of the Middle Ages: the theory of divine illumination and an Aristotelian theory centered on abstraction from sense data. Typically, these two accounts are seen as competing views of the origins of human knowledge; theories of divine illumination focus on God’s direct intervention in our epistemic lives, whereas Aristotelian theories generally claim that our knowledge derives primarily (or even entirely) from sense perception. In this paper, I address an early attempt (...) to reconcile these two accounts—namely, Robert Grosseteste’s commentary on Aristotle’s Posterior Analytics—and I argue that Grosseteste’s efforts to bring Aristotle’s account of human cognition into harmony with a theory of divine illumination proves both philosophically interesting and largely successful. Grosseteste’s claim that God does not directly illumine our intellects in this life opens his theory to the worry that Grosseteste leaves the divine out of his theory of divine illumination in the CPA. Steven Marrone, for example, holds that Grosseteste’s Aristotelian focus in this work causes him to abandon the theory of divine illumination he advocated in the earlier De veritate in favor of a modified theory of “human” illumination. I argue in contrast that Grosseteste does give God a role in human knowledge in the CPA—a role that allows human beings to remain largely responsible for the acquisition of knowledge while still requiring God’s illumination for actual cognition. In short, I conclude that, although human bodies interfere with God’s direct illumination of our intellects, God nevertheless plays a crucial ideogenic role in human cognition by illuminating the objects of our intellection and making them intelligible to us. (shrink)

Countless conceptual metaphors related to human experience have been identified and discussed in the literature. In most conceptual metaphors, a concrete, experiential sou...

Inspiré de la pratique de l’auteure auprès de personnes en situation d’exil et de précarité rencontrées en centre d’hébergement pour demandeurs d’asile, cet article questionne la parentalité interne (Ciccone, 2012) dans l’économie psychique d’un homme confronté pendant son enfance aux mauvais traitements de son père et au départ définitif de sa mère, longtemps violentée. L’auteure s’intéresse à ses efforts pour se différencier des violences subies mais aussi à la reproduction inconsciente des rapports d’emprise et d’abandon, manifeste dans le lien transférentiel, (...) et à sa propre paternité dans un parcours d’exil et d’errance en quête d’objets parentaux. Le travail thérapeutique se focalise sur la restauration de ses capacités de contenance et de transformation dans une clinique du lien intersubjectif et intrapsychique. (shrink)

This paper highlights the need to apply an equity lens when assessing the impact of preemption and related legal doctrines on community health. Community autonomy to set and pursue public health priorities is an essential part of achieving health equity. Unfortunately, the priorities of organized industry interest groups often conflict with health equity goals. These groups have a history of successfully using law to limit community autonomy to pursue public health measures, most notably through preemption and related legal doctrines. We (...) examine this phenomenon using two examples. First, we look at dental association efforts to block the spread of dental therapists in Indian Country. Native dental therapists have been improving the oral health of native people in Alaska for over a decade; yet the national and state dental associations have sought with mixed success to leverage state and federal laws to hinder other tribal governments from utilizing these providers. We compare these efforts with a restaurant association-led movement to limit what municipal governments can do to address food-based health inequities, focusing on a “model” ALEC bill that started in Ohio. Finally, we discuss how municipalities and Tribes are fighting back and continuing to pursue health equity for their communities. (shrink)

In a post-apartheid South Africa, the value of reflective memories and their impact on community history gives credibility to their relationship with personal struggles such as disability, be it physical or political. Shaped by South African Indian heritage, an isolated individualised case of a second-generation descendant’s ability–disability experience is researched and narrated in this article. The respondent, Dr Kasturi Varley is a woman of the South African Indian community, who was born almost 101 years after the first shipload of Indian (...) indentured labourers arrived in the then Colony of Natal. Her memories shed light on a unique Indo-African-European experience. Her indentured paternal grandfather arrived in the African continent in August 1900. Her reflective memories and shared experiences of various episodes of the ability–disability paradigm add to the body of knowledge of the Indian indentured labour system that already exists and partially fills up the prevalent gaps in the research on this topic. Her story is unique in that she worked wheelchair-bound at the International Atomic Energy Agency in Vienna, Austria and subsequently settled in the United Kingdom. This study applied a qualitative research methodology.Contribution: This article provides insight on reflective memories within the domain of social memory and contributes to an understanding of the historiography of the descendants of Indian indentured labourers in South Africa. In 2020, this community commemorated the 160th anniversary of the arrival of the labourers to the Colony of Natal. (shrink)

The relevance and value of oral history practices and principles and its impact on community history gives credence to its relationship with the liberation struggle. The liberation struggle heroines that formed the cohort of interviewees for this research were members of the South African Indian community. This interview- research process provides a platform that allows the veteran South African female of Indian Heritage to reflect almost 50 years later and be a part of the celebration, preservation and promotion of struggle (...) narratives. The women who were interviewed for this research shed light on celebrating political achievements, whilst remembering and recalling the educational, material and economic assistance from international sources. Furthermore, these women referred to the preservation of South Africa’s unique heritage as, South Africa is united in its diversity. Promoting the values of the liberation struggle by sharing her anecdotes, honouring the cadres, relating experiences, retelling tales and sometimes possibly reliving military camp days completed the oral history interview process and eventually added to the body of knowledge that already exists and partially filled the gaps that exist.Contribution: From a multidisplinary religious perspective, this article contributes to the historical and social-cultural discourse on liberation theology within a paradigm in which the intersection of social sciences and humanities generates a transdisciplinary contested discourse. (shrink)

An important devotional genre in the thirteenth and fourteenth centuries, meditations invited their readers to place themselves at the scene of various moments in Christ’s life and encouraged them to have particular emotional responses—joy, sorrow, compassion, and the like—to those imaginative experiences. In its emphasis on feeling, meditation was seen as an activity particularly suited for women and their closer ties with the body. Meditation was also seen as an activity distinct from contemplation, which was portrayed as a “higher,” more (...) intellective pursuit. Yet meditation was intended to increase love to Christ, and love was widely considered to increase knowledge—knowledge of the same sort that contemplation also claimed to yield. Over time, then the widespread popularity of this spiritual exercise opens up space for women’s claims to knowledge to be heard because of (rather than despite) their association with the body. (shrink)

Theoretical models for physician-patient communication in clinical practice are described in literature, but none of them seems adequate for solving the communication problem in clinical practice that emerges in case of factitious disorder. Theoretical models generally imply open communication and respect for the autonomy of the patient. In factitious disorder, the physician is confronted by lies and (self)destructive behaviour of the patient, who in one way or another tries to involve the physician in this behaviour. It is no longer controversial (...) that the physician should communicate his consideration of a factitious disorder without insistence that the patient accepts this diagnosis. However, the balance between patient autonomy and open communication on the one hand, and the preservation of the patient's health, physician integrity and of a constructive physician-patient relationship on the other is easily disrupted. In this article, an epistemological model is described to facilitate a positive outcome of confrontation in treatment of factitious disorder. Analysing the problem in terms of systems theory will help the physician to assess what information is appropriate to use in which phase of the patient's treatment, while preserving the physician-patient relationship. (shrink)

Centuries before being included in Hugo Grotius’s De iure belli ac pacis and De iure praedae, the subject of reprisal was already being discussed in medieval literature. The aim of this paper is to examine the medieval and early modern practice and theory of reprisal as it developed before and during Grotius’s lifetime. Its first part investigates a number of important foundational elements, such as the issues of definition and terminology, and the common characteristics of a reprisal case. In the (...) second half, the author explores why reprisals were deemed to be a ‘perversus mos’ or ‘bad custom’ and how continued reliance on this practice was nonetheless justified by inserting it into the medieval just war doctrine. The paper does not provide a systematic study of Grotius’s own engagement with medieval reprisal sources. Rather, it should be read in conjunction with another publication in this same volume, ‘Grotius on Reprisal’ by Randall Lesaffer. (shrink)

This paper provides an overview of the development of Jewish studies in Germany since reunification. After a brief historical review of the subject in the nineteenth century with the development of modern Reform Judaism and the science of Judaism created by Jewish religious and secular scholars, it focuses on the development of the past thirty years, in which not only the Jewish community but also Jewish studies have increased in importance. The growth of the Jewish community was largely due to (...) immigration from the Soviet Union, but also partly to young Israelis who moved to Berlin. In line with these different backgrounds, a new interest in diaspora research emerged. The paper also deals with the difference between German Jewish studies and those of most other countries, where Jewish studies are mainly designed by Jewish scholars. (shrink)

In recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too (...) narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines. (shrink)

This article contends that environmental organisations vary in type, scale and purpose in ways that help stewards self-sort into the opportunities that align with their individual motivations and e...

Research has shown that specific individual values, such as green and environmental values, are important in motivating the decision to start a sustainable business. Beyond this finding, there is limited knowledge about why, how, and when such values become important and what this means for sustainable entrepreneurship engagement. We address this question abductively and conduct a multi-case study of 18 sustainable entrepreneurs and their fashion companies. Drawing on the self-activation and the impressionable years hypotheses, we identified three ways in which (...) sustainability-oriented values become activated and more important to individuals: (1) through informational stimuli, (2) through formative and life-changing experiences, and (3) through socialization. Further, we show that the entrepreneurs engaged in reflexive learning due to the value-activating experience, whereby they critically questioned their assumptions and actions. Together, one or more value activations and the involved reflexive learning contributed significantly to the decision to become a sustainable entrepreneur. With this novel explanation for why and how values become engaged in the first place, we contribute to the theory of (sustainable) entrepreneurship. Further, our research helps devise value-activating strategies for practitioners who want to help (prospective) entrepreneurs act more in line with their sustainability-oriented values and start a sustainable business. (shrink)