Pervasive, easy-to-use privacy services are keys to enabling users to maintain control of their private data in the online environment. This paper proposes (1) an online privacy lifecycle from the user perspective that drives and categorizes the development of these services, (2) a layered platform design solution for online privacy, (3) the evolution of the PeCAN (Personal Context Agent Networking) architecture to a platform for pervasively providing multiple contexts for user privacy preferences and online informational privacy services, and (4) use (...) of platform network effects for increasing wide-scale user adoption of privacy services. One implication of this paper’s concepts is that platform-mediated networks, which are reportedly the vehicles for most of the revenue earned by 60 of the world’s largest companies, and other platforms that commonly host millions of users, will not have to individually reinvent and manage sophisticated user services for privacy protection since universal privacy platforms can be layered on them in future. (shrink)

As nursing moves towards a holistic approach to care, its publications on sexuality have proliferated. 'Sexuality' and 'Gender' are concepts which are extremely difficult to define. While sex refers to the physical differences of the body, gender concerns the psychological and sociocultural differences between females and males. This distinction between sex and gender is fundamental, since many differences between females and males are not biological in origin. And, when a person's gender and sex fall together in accordance with social norms, (...) it may not necessarily be a similar correlation for every individual. The nature of these similarities is essentially threefold. First, Thomas, Savage and Webb accept that there should be a nursing definition of sexuality. In different ways they acknowledge and refer to it as an integral part of a person's being and self concept. Secondly, the authors underline some of the complexities and difficulties nurses have defining and dealing with it in professional relationships as well as on the level of self reflection, knowledge, attitudes and beliefs. Thirdly, all three surveys show why such difficulties prevail, and go on to make suggestions for change in nursing interventions and training. This article summarizes these contributions and discusses the ethical problems which nurses face in dealing with the sexuality of their patients. Pendant que les soins deviennent plus complet, les publications sur la sexualité se sont multipliés. Sexualité et genre sont des idées qui sont difficiles à définir. Pendant que 'sexualité' fait allusion aux différences entre les corps, 'genre' regarde les différences psychologiques et socioculturelles entre femmes et hommes. Cette distinction entre sexualité et genre est fondamentale, puisque beaucoup des différences entre femmes et hommes ne sont pas d'origine biologique. Et quand le genre et la sexualité d'une personne sont en accord avec les normes sociaux, il n'y a toujours pas une même correlation pour chaque individu. La nature de ces ressemblances est triple: premièrement, Thomas, Savage et Webb acceptent qu'une définition pour infirmiers/ères de las sexualité devrait exister. De plusières manières ils l'acceptent, et en réfèrent comme à un part total de l'être et idée de soi de la personne. Deuxièmement, les auteurs soulignent quelques-unes des difficultés et complexités que les infirmier/ères rencontrent dans leurs relations professionnelles aussi bien que dans leurs reflexions, compréhensions, attitudes et convictions personelles. Troisièmement, les trois études montrent pourquoi ces difficultès continuent encore, et suggèrent des changements en interventions et formation professionnelle. L'article-ci résume ces contributions et discute les problèmes éthiques des infirmier/ères vis-à-vis de la sexualité de leurs malades. Weil sich die ganzheitliche Pflege vermehrt, vermehren sich auch die Veröffentli chungen über Sexualität. Sexualität und Geschlecht sind Begriffe, die sehr schwierig zu beschreiben sind. Sexualität bezieht sich auf die physikalischen, und Geschlecht auf die psychologischen und kulturellen Unterschiede zwischen Frauen und Männern. Diese Unterschiede zwischen Sexualität und Geschlecht sind grundsätzlich, denn viele Verschiedenheiten zwischen Frauen und Männern haben keinen biologischen Ursprung. Wenn die Sexualität und das Geschlecht einer Person zusammen fallen mit den gesellschaftlichen Normen, bedeutet es noch nicht, dass es sich für alle solche Leute auf das selbe hinbezieht. Das bedeutende dieser Aehnlichkeiten ist dreifach: erstens, Thomas, Savage und Webb akzeptieren dass es eine Definition der Sexualität für die Krankenpflege geben sollte. Auf verschiedene Arten bestätigen sie sie, und weisen auf das Wesen der Person und deren Selbst-Vorstellung als etwas Vollständiges hin. Zweitens, diese Autoren betonen die Verwicklungen und Schwierigkeiten, die das Krankenpflegepersonal hat mit der Sexualität in beruflichen Beziehungen wie auch in persönlichem Nachdenken, Einstellungen und Ueberzeugungen. Drittens, alle drei Ueberblicke zeigen warum solche Schwierigkeiten weiterhin bestehen, und machen Vorschläge für Aenderungen in Pflegeeingriffen und Unterricht. Dieser Artikel fasst diese Beiträge zusammen und diskutiert die ethischen Probleme die das Krankenpflegepersonal hat mit der Sexualität der Patienten. (shrink)

In the Tractatus Logico-Philosophicus Wittgenstein appeals to clarity when he characterises the aim, task and results of philosophy. In this essay I suggest that his ‘picture theory’ of language implies that clarity has aesthetic significance in philosophical work. Wittgenstein claims that the task of philosophy is to make thoughts clear. In the ‘picture theory’ of thought and language, a thought expressed in language is a proposition with a sense and a proposition is a picture of reality. The question I pose (...) is: how should we construe clarity, if making a thought clear is making clear a picture of reality? Following a close analysis of the picture theory, paying particular attention to the notions of depicting, presenting and mirroring, I conclude that the result of philosophical work – the clarification of propositions – will be pleasurable, inexpressible and intrinsically valuable. For these reasons I suggest that the attainment of a clear thought is an aesthetic experience. (shrink)

This paper is concerned with the centrality of aspect seeing in Wittgenstein's philosophy, with some analogies between religious beliefs and aspect seeing, and with the implications of these analogies for the question of the justification of religious beliefs. If belief in God is neither a hypothesis nor a regular perceptual belief but rather a type of aspect seeing, then the kinds of proofs and justifications that are applicable to it would have to engage the non-believer in a manner that would (...) help her experience the dawning of a new aspect. This is why the standard philosophical proofs for theism, even when accepted as valid, are likely to be unsuccessful in bringing about faith. (shrink)

Evil and the fear coming along with it — either the fear to become its victim or its agent — is haunting mankind’s consciousness since the dawn of time. The powerful instinctive rejection that evil causes is only natural, and yet it prevents us from cognizing it and, thus, from building more effective defenses against it. Art sublimes the direct blow of our anxiety by transforming evil into symbolic and metaphorical figures which we can imaginably deal with and even (...) accept them, making them specifically interesting and even attractive. Along with artistic indulgence we strengthen the sense of metaphysical control over evil: Eventually shaping evil as a notion and an aggregative image we confirm to ourselves that we do have the ability to rise to the transcendent height of considering the Being as a Whole (or to the phenomenological essential insight), by doing so putting aside the limitations that conditio humana with its partiality and practical trivia lays upon us. Then again, presenting evil as an aesthetic phenomenon we design the kind of a virtual playground where we model it, counteract it and through this, finally establish our moral intuition on a new proven basis. Why is it so needed and reviving for us to create and use these psychological machines, not to mention the catharsis element they bring us, show some works of a prominent modern author Stephen King, the explorer of the theme of evil in the field of pop-culture. (shrink)

삶은 상처이자 치유의 과정이다! 일상으로 소환한 인문학에서 찾은 삶과 행복의 기본과 원칙 ◎ 도서 소개 인문학의 두 번째 질문, “어떻게 살 것인가?” 고은, 용타, 김상근, 최인철, 차드 멩 탄… 최고의 지성 12인의 상처를 극복하고 공생하는 방법! 존재의 본질에 대한 논의를 잇는 근원적 물음, 어떻게 살 것인가. 삶의 황폐화와 사회 가치의 퇴색, 현실 문제에 대한 근원적인 해결책의 부재로 현대인들은 인간과 삶, 죽음에 대한 근원적인 물음을 품기 시작했다. 그 물음 끝에 탄생한 『어떻게 살 것인가』는 2014년 가을 플라톤 아카데미가 주최한 동명의 대중강연을 엮은 (...) 것으로, 누적 6만 명 이상 청중들의 열광적인 호응을 불러일으켰다. 1부에서 김상근, 한명기, 조성택, 석영중, 황현산, 고은은 인류의 역사 속에 우리 삶의 이정표를 세우는 작업을 통해 너를 살피고 나를 다스리는 지혜를 설파한다. 2부에서 손봉호, 박승찬, 차드 멩 탄, 최인철, 용타, 이강호는 상처를 견디며 행복하게 살아가기 위한 고민을 통해 삶은 상처를 치유하는 과정이라고 역설한다. 삶과 행복의 기본과 원칙이 현실에 닥친 슬픔과 혼란을 극복하고 함께 앞으로 나아갈 수 있는 힘이며, 황폐해진 개인의 삶과 희미해진 사회적 가치를 극복할 수 있는 해답임을 역사와 철학, 종교와 문학 등 인문학 여러 분야를 넘나들며 증명한다. ◎ 출판사 서평 상처 입은 사회, 우리는 어떻게 살아야 할까? 공생하는 삶에 대한 12가지 실천적 철학 나는 누구인가, 어떻게 살 것인가, 어떻게 죽을 것인가. 현대인들이 잊고 살지만, 인생에서 가장 중요한 질문이다. 개인의 삶이 점점 황폐해지고 사회 가치가 희미해지는 요즘, 이러한 근원적인 물음은 우리 삶에 더욱 중요해졌다. ‘인간’을 탐구하고 ‘인생’을 공부하는 학문인 인문학 열풍이 거세진 것도 이와 같은 이유다. 그 물음 끝에 탄생한 『어떻게 살 것인가』는 2014년 가을 플라톤 아카데미가 주최한 동명의 대중강연을 엮은 것으로, 누적 6만 명 이상 청중들의 열광적인 호응을 불러일으켰다. 마치 눈앞에서 듣는 것처럼 고은, 용타, 김상근, 최인철, 차드 멩 탄 등 이 시대를 대표하는 지성 12인이 전하는 삶의 지혜와 인문학적 통찰이 뜨거운 감동과 함께 생생하게 전달된다. 우리 일상에 맞닿은 사례들을 중심으로 삶의 본질을 탐구하며, 위대한 고전과 사상가들의 핵심 메시지를 깊이 있고 흥미롭게 분석했다. 독자들은 이 책을 통해 ‘어떻게 살 것인가’라는 삶의 근원적인 물음에 명쾌한 해답을 얻을 수 있을 것이며, 흔들리고 방황하는 삶에 용기와 철학을 정립할 수 있을 것이다. 행복한 삶을 향한 역사, 철학, 종교, 문학의 성찰 어떻게 살 것인가에 관한 질문은 반드시 ‘행복’이라는 대답으로 이어진다. 역사, 철학, 종교, 문학 등 다양한 시각으로 삶의 방법을 분석한 우리 시대 최고 지성 12인이 상처를 극복하고 함께 행복하게 살아갈 수 있는 방법을 이야기한다. 개인과 사회가 서로 신뢰할 때 우리의 삶은 여유로워지고 사회는 안전해진다. 1부에서는 인류의 역사 속에 우리 삶의 이정표를 세우는 작업을 통해 너를 살피고 나를 다스리는 지혜를 배운다. 대한민국 사회를 ‘아포리아’ 시대로 규정하며 위기를 극복할 수 있는 지혜를 고대 그리스에서 찾은 김상근, 『징비록』에 담긴 역사적 기록을 통해 세계 격변의 시기에 우리가 취해야 할 자세를 고민하는 한명기, 원효의 화쟁사상을 통해 시민의 지혜와 대화의 중요성을 강조한 조성택, 톨스토이의 『안나 카레니나』를 바탕으로 몰입, 소통, 죽음 세 단계의 성장하는 삶을 이야기한 석영중, 주체로서의 나와 타자로서의 나를 소통시키는 시(詩)의 힘을 통해 잘 사는 법을 전한 황현산, 극심한 갈등 속 자기중심적 삶에서 벗어나 세계사적 의미의 통합을 이룰 것을 주장한 고은 시인을 통해 산다는 문제가 공생에 관한 논의로 확장되는 것을 경험한다. 2부에서는 상처를 견디며 행복하게 살아가기 위한 고민을 통해 삶은 상처를 치유하는 과정이라고 역설한다. 우리가 행복하지 않은 이유로 지나친 경쟁심과 불공정한 규칙을 꼽으며 정직하게 나와 타인의 행복과 이익을 함께 추구하는 것이 우리가 지켜야 할 자존심이자 원칙이라고 전하는 손봉호, 나의 ‘홀로서기’와 타인과의 ‘함께 걷기’를 통해서 고통을 넘어서는 희망을 찾을 수 있다는 대안을 제시한 박승찬, 감성지능을 개발하기 위한 세 단계인 주의력 집중, 자기 인식, 정신 습관을 통해 행복의 비법을 전한 차드 멩 탄, 행복을 마음이 아닌 몸과 연결 지어 일상에서 행복을 느낄 수 있는 방법을 찾아나가는 최인철, ‘나, 모두의 행복, 마음 천국, 관계 천국, 세상 천국’이라는 다섯 가지 원리를 통해 나를 이해하는 것에서부터 세계 평화가 시작함을 이야기한 용타, 준비하고 실행하는 삶, 주인공이 되는 삶, 기본과 원칙을 중시하고 만남을 소중히 하는 삶이라는 삶의 다섯 가지 실천을 제시한 이강호를 통해 우리는 어떻게 사는 삶이 행복한 삶인지 다시 한번 숙고하게 된다. 인문학의 목소리로 전하는 인간의 삶과 행복, 기본과 원칙은 현실에 닥친 슬픔과 혼란을 극복하고 함께 앞으로 나아갈 수 있는 힘을 전한다. 황폐해진 개인의 삶과 희미해진 사회적 가치를 극복할 해답을 인문학에서 찾았다. ◎ 본문 중에서 만약 인문학적 성찰이 ‘나는 누구인가’에만 머무른다면 그것은 매우 이기적인 일일지도 모르겠습니다. 인문학은 자기 성찰에서 출발해 이웃과 세상 사람들, 그리고 사회 속에서 행동하고 실천하는 작업까지 이어져야 합니다. 그렇기에 인문학은 반드시 두 번째 질문인 ‘어떻게 살 것인가’로 나아가야 합니다. (14쪽) 『징비록』은 조선 선조 때 영의정을 지낸 서애(西厓) 류성룡이 집필한 임진왜란(壬辰倭亂)의 전란사입니다. 제목인 징비(懲毖)는 『시경(詩經)』 「소비편(小毖篇)」의 “예기징 이비후환(豫基懲 而毖後患)”, 즉 내가 경계함은 후환을 삼가기 위함이라는 구절에서 한 글자씩 따왔습니다. (…) 그는 임진왜란 당시의 참담한 상황을 기록하면서, 동시에 난이 일어나기 이전의 일도 기록해 그 원인이 어디에 있었는지를 밝히려고 했습니다. (31~32쪽) 세상의 중심에 서서 세상을 이어주는 것이 바로 인문 정신이며 시민의 지혜라고 생각합니다. 시민의 지혜로 세상을 바라볼 때, 논쟁이 화쟁적 대화로 이어질 때, 갈등과 분쟁은 더 이상 문제 상황이 아니라 더 큰 진리가 드러나는 에너지요, 기회가 될 것입니다. (97쪽) 톨스토이는 ‘어떻게 살 것인가’라는 질문에 대한 답을 작품을 통해 보여주게 되는데요, 그 답은 바로 ‘성장’입니다. 성장이란 인간이 끊임없는 성찰과 학습을 통해 자기완성에 도달하는 과정입니다. 톨스토이는 성장에 대해 “끊임없이 보다 나은 사람이 되어가는 것”이라고 이야기합니다. (99~100쪽) 개인의 사소한 사정은 더더욱 표현하기 어렵습니다. 사회적인 문제들을 표현하기 위해서는 연대도 가능하고 협력도 가능합니다. 그러나 자기 안에 있는 문제는, 실제로 모든 사람들이 똑같이 느끼고 있음에도 불구하고 연대가 불가능하고 협력도 어렵습니다. 바로 그 사이에 다리를 놓고 협력할 수 있도록 해주는 것이 문학입니다. 또한 그것들을 표현할 말을 만들어내고, 그것들을 표현하기 위해 어떤 특별한 세계를 개발하고 또 그것들을 전파할 수 있도록 약속하는 것이 문학입니다. 그리고 그 문학의 전위가 바로 시(詩)이며, 시가 바로 그 일을 합니다. (135쪽) 아내가 “삶은 상처다”라고 아주 멋진 말을 하더군요. 그리고 삶은 상처를 치유하는 과정이라고 덧붙였습니다. 일상은 늘 상처를 만들고 상처와 만나고 그 상처를 조금씩 치유해주고 가라앉혀주는 것이라고요. 진짜 삶은 누구에 의해 혹은 누구의 규범과 교훈에 종속되어 노예로 사는 것이 아니라 자기 자신으로 살아가는 것입니다. (…) 실존의 존엄성을 우주의 그 누구도 모독할 수 없습니다. (154~155쪽) 우리는 우리의 행동이 어떤 경로를 거쳐 어떤 결과를 가져올지 알아야 하고, 그 결과에 따른 책임도 져야 합니다. 그것이 오늘날 우리에게 필요한 윤리입니다. 그러려면 선한 동기만이 아니라 지식도 있어야 하고, 능력도 있어야 합니다. (185쪽) 고통을 극복하기 위해서는 누구도 자신의 고통을 이해해주지 못한다는 사실을 받아들여야 합니다. 기대할수록 상처는 더욱 커집니다. 고통은 홀로 맞서야만 하는 주관적인 체험입니다. 그렇더라도 고통에 빠진 사람 옆에서 함께 걸어주십시오. 그러면 내가 고통스러울 때 그 사람도 나와 함께 걸어줄 것입니다. 이런 홀로서기와 함께 걷기를 통해서 우리는 고통을 넘어서는 희망을 찾을 수 있습니다. (219쪽) 행복의 비법은 바로 이것입니다. 먼저 마음을 고요하게 해보세요. 그러면 에너지가 필요 없는 기쁨의 세계로 나아갈 수 있습니다. 그리고 자기 인식 능력을 발전시켜서 번뇌로부터 벗어나세요. 마지막으로 친절과 자비를 베풀고 이를 습관화합니다. 이 모든 과정이 훈련을 통해 얼마든지 가능합니다. (238쪽) 단백질, 탄수화물, 지방이 몸을 움직이는 3대 영양소라면, 자유와 유능감과 관계는 영혼을 숨 쉬게 하는 3대 영양소입니다. 그러므로 행복한 삶을 산다는 것은 이 세 가지 에너지를 지속적으로 공급받는 것이라 할 수 있습니다. 그리고 이런 에너지는 당연히 마음 관리에서 나옵니다. 저는 신체활동이나 일상의 여러 활동을 통해 얼마든지 영혼에 에너지를 공급할 수 있다는 이야기를 하려 합니다. (248쪽) 행복한 삶을 위한 원리를 정리하면 ‘나는 모두의 행복을 위해 수심하여 마음 천국 이루고, 화합하여 관계 천국 이루고, 작선하여 세상 천국 이루리라’입니다. 우리 모두가 이 원리만 지키고 살아도 가정의 평화, 세계의 평화, 우주의 평화를 이룰 수 있습니다. (273쪽) 매일 아침, 우리에게는 똑같은 태양이 떠오릅니다. 그리고 똑같은 시간이 주어지지요. 태양과 시간을 어떻게 자기 것으로 만들어가느냐에 따라 각자의 삶이 달라질 것입니다. ‘Every dawn is a new beginning.’ 매일마다의 아침은 또 하나의 새로운 시작입니다. 여러분은 어떤 삶을 원하십니까? (297쪽). (shrink)

Night: The presence of the absence, the dissolution of the person in the night, the horror of being, the reality of the unreal, it takes us more to the absence of God than to God, to the absence of every entity. Dawn: Not being conscious of the existence of that unchangeable supposed centre of the person within time does not mean that we cannot be able to explain the not static changeable and relational personal identity in other ways. Day: (...) It is me who flows, but I am not in the flow like a support from where life flows, I am flowing in my own reality. This is not similar to an egology, it does not mean that everything exists and is loved to me, but it does mean that everything is seen and loved for me. (shrink)

Medieval philosophy redefined: the Latin age, c. 400-1635 -- The geography of the Latin age -- The fading light of antiquity: Neoplatonism and the tree of Porphyry, c. 3rd-5th cent. AD -- Founding fathers of the Latin Age: Augustine ([d.] 430) and Boethius ([d.] c. 525) -- The five centuries of darkness, c. 525-1025 -- Dawning of the main development : Anselm ([d.] 1109), Abaelard ([d.] 1142), Lombard ([d.] 1160) -- Enter Aristotle, c. 1150 -- Albert ([d.] 1280) and Aquinas (...) ([d.] 1274): focusing the challenge of reason -- After Aquinas ([d.] 1274) but before Fonesca ([d.] 1599): Bacon ([d.] 1292), Scotus ([d.] 1308), Ockham ([d.] 1349), D'Ailly ([d.] 1420), Soto ([d.] 1560) -- Poinsot's triumph (1632): the success and failure of the Latin Age -- The crash and burn of scholasticism, c. 1600-1650 -- After Poinsot ([d.] 1644): Peirce ([d.] 1914). (shrink)

The paper deals with the factors which enabled N. A. Vasiliev to put forward in 1910 - 12 the idea of logics free of the laws of contradiction and excluded middle, the idea of metalogic and to construct his imaginary logic as novel non-classical system. It is shown that background of Vasiliev’s ideas lies deeply in Russia’s culture and particular approach to logical discourse. Several Russian scholars expressed ideas similar to Vasiliev’s though not in such explicit form. This period might (...) be called the prehistory of paraconsistency. Real history of paraconsistency starts with N.C.A. da Costa’s works. (shrink)

Concerns regarding corporate ethics have grown steadily throughout the past decade. In order to remain competitive, many organizational leaders are faced with the challenge of creating an ethical environment within their organization. A model is presented showing the process and elements necessary for the institutionalization of organizational ethics. The transformational leadership style lends itself well to the creation of an ethical environment and is suggested as a means to facilitate the institutionalization of corporate ethics. Finally, the benefits of using transformational (...) leadership are demonstrated through the components of a psychological contract, organizational commitment, and ethical culture to institutionalize organizational ethics. (shrink)

In neocolonial contexts of globalization, the epistemological terrain of radical diversity poses significant ethical challenges to transnational feminisms. In view of historical associations between knowledge and discourses of love which were conditioned by imperialist brands of humanism and benevolence under colonialism, this paper argues for a deconstructionist approach to conceptualizing love in relation to knowledge and for an ethics that severs the association with benevolence, instead making alterity the basis for its account.

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must ‘learn to let learn’. However in the main he left the aphorism unexplained as part of a brief four-paragraph, less than two-page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an ‘exalted matter’. This paper investigates both of Heidegger's claims, interpreting letting learn in the (...) context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method. (shrink)

Contingencies of the early nuclear arms race Content Type Journal Article Pages 1-23 DOI 10.1007/s11016-010-9495-z Authors S. S. Schweber, Department of the History of Science, Harvard University, Science Center 371, Cambridge, MA 02138, USA Alex Wellerstein, Department of the History of Science, Harvard University, Science Center 371, Cambridge, MA 02138, USA Ethan Pollock, Department of History, Box N, Brown University, Providence, RI 02912, USA Barton J. Bernstein, History Department, Building 200, Stanford University, Stanford, CA 94305-2024, USA Michael D. Gordin, History (...) Department, 305 Dickinson Hall, Princeton University, Princeton, NJ 08544, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796. (shrink)

The “boomerang thesis” enjoys widespread currency in contemporary scholarship: that the means and ends of colonial domination would “spin back” to the metropole is an idea with intuitive grip. This article extrapolates the depth of meaning this metaphor contains, as well as what it conceals. It first considers the “boomerang” as it appears in Aimé Césaire’s Discourse on Colonialism, a poetic work that captures the moral and experiential return-effects of imperial violence. Turning to Hannah Arendt’s The Origins of Totalitarianism—the only (...) articulation of the thesis that uses the word “boomerang”—the article disaggregates the teleological, ideological, and institutional elements that spun back from European colonies in the imperial era. Finally, it traces the development of the thesis in Michel Foucault’s “Society Must Be Defended,” where it is transformed into a more general explanatory mechanism. Each theorist indicates how distance operates to transform dubious, even hateful ideas into acceptable practices. (shrink)

This study addresses the nature of the contribution made by Christian feminist thinkers who claim that mutuality is a necessary part of a Christian social ethical framework. The theological method employed is analytical and comparative toward the end of illuminating, testing, and demonstrating the thesis: mutuality is a formal norm for Christian social ethics that functions along with love and justice to promote a balance of power that is required for optimum human flourishing, a flourishing set within the interdependent context (...) of the whole of creation. ;Chapter One analyzes selected primary sources of Rosemary Radford Ruether, Carter Heyward, Beverly Wildung Harrison, and Elizabeth A. Johnson isolating their definition and treatment of the term, "mutuality." A consensus definition of mutuality drawn from definitions by the four feminists. It is concluded that, similar to the tripartite nature of justice, mutuality has four forms--cosmic, gender, generative, and social. ;Chapters Two and Three illustrate several moments in the history of Christian thought wherein antecedents of the feminists' notion of mutuality are found. Selected primary works of Thomas Aquinas, John Duns Scotus, Martin Buber, and H. Richard Niebuhr are examined. ;Chapter Four compares the four feminists' definition of mutuality with definitions of formal norm by Josef Fuchs, Lisa Sowle Cahill, and Timothy E. O'Connell, determining that mutuality is a formal norm for Christian social ethics. Chapter Five is a case study. Utilizing our definition, it is shown how consideration of mutuality and its four forms influences the ethical analyses of George Weigel, Jean Bethke Elshtain, and Stanley Hauerwas in determining if the Persian Gulf War was a just war. It is concluded that the probative value of the formal norm, mutuality, is multifaceted. First and foremost, it requires the moral agent to deal concretely in moral reflection and moral decision-making. Specific and careful attention needs to be given to the reality revealing questions in the concrete, as well as in the abstract. Second, mutuality requires the moral agent to probe the dynamics of power in an ethical dilemma and to seek out ways to shape those dynamics to serve power-with. It is a complement to and corrective of love and justice. Third, engaging the norm of mutuality presses the moral agent toward inclusivity drawing into the process of moral reflection concern for the thriving and flourishing of all involved. More than the norms of love and justice, mutuality places humans in a perspective within the whole of creation. (shrink)

In this article, we contribute to sociological literatures on morality, professional and institutional contexts, and morally stigmatized ‘dirty work’ by emphasizing and exploring how they mutually inform one another in lawyers’ work activities. Drawing on interview data with 58 practitioners in the commercial legal industry in Singapore, we analyze how they experience professional and institutional constraints on the expressions of morality in their work. Our findings illustrate how a dominant managerial and economic focus maintains and reproduces a constrained form of (...) morality, limited to instrumental, utilitarian and commercial ends, and subordinated to lucrative client and firm interests. We discuss our findings in terms of the need to research and reform professions in ways that support more rounded and unconstrained moral reflexivity and autonomy in how work is undertaken and valued. This in turn has implications for how organizations and professions might achieve alternative moral institutional orders, and for legal work to avoid the moral and social taints of dirty work. (shrink)

According to Roger Scruton, it is not possible for photographs to be representational art. Most responses to Scruton’s scepticism are versions of the claim that Scruton disregards the extent to which intentionality features in photography; but these cannot force him to give up his notion of the ideal photograph. My approach is to argue that Scruton has misconstrued the role of causation in his discussion of photography. I claim that although Scruton insists that the ideal photograph is defined by its (...) ‘merely causal’ provenance, in fact he fails to take the causal provenance of photographs seriously enough. To replace Scruton’s notion of the ideal photograph, I offer a substantive account of the causal provenance of photographs, centred on the distinctive role of ‘the photographic event’. I conclude that, with a proper understanding of the photographic process, we have good reason to re-open the question of photography as a representational art. (shrink)

Noreen Khawaja's The Religion of Existence offers an interpretation of Søren Kierkegaard's account of sin and despair as an account of alienation and our struggle to overcome it. I argue that Khawaja's interpretation of Kierkegaard is incompatible with Kierkegaard's insistence that sin must necessarily be the sinner's own fault—a result of the sinner's own free choice. I consider two possible ways of harmonizing Khawaja's account with this claim, one proposing a fictive acceptance of fault for what is not actually one's (...) fault, and one based on the claim that sin presupposes sin-consciousness, but argue that neither constitutes a satisfactory solution. I conclude that while alienation does constitute sin for Kierkegaard, it does so for a different reason than Khawaja proposes. (shrink)

Cet article explore un point aveugle de la thèse d’Albert O. Hirschman dans Les passions et les intérêts : le topos du doux commerce aurait disparu des consciences au XIXe siècle en raison des conséquences sociales de la révolution industrielle. Pourtant, dans les débats qui animèrent les penseurs « industrialistes » sous la Restauration (1814-1830), l’association entre paix civile et développement économique prit de nouvelles formes topiques et argumentatives avec le passage conceptuel de la « nation commerçante » à la (...) « société industrielle ». Ce passage n’est pas neutre : il reconfigura la topographie du doux commerce. D’une part, le thème de l’industrie pacifique superposa au modèle de l’échange marchand (délibératif et plutôt égalitaire) celui de l’atelier productif (coopératif et plus hiérarchique). D’autre part, il ouvrit la perspective non plus d’un simple adoucissement, mais d’une substitution radicale de l’intérêt aux passions et d’une élimination totale du conflit par la paisible exploitation de la nature. Toutefois, l’émergence de la question sociale sema la discorde au sein des industrialistes : sans rejeter entièrement le lieu commun, les saint-simoniens se séparèrent des libéraux en détachant le thème de l’industrie pacifique du dogme de la libre concurrence. (shrink)

The author explores how the discursive practices of social texts relate to the subjectivities of readers. Employing Dorothy Smith's notion of femininity as textually mediated discourse, the author analyzes how teenage girls read the depictions of femininity in the glossy advertisements of fashion magazines. Through interviews with 48 girls aged 13 to 17 years, she explores both why and how young girls negotiate “what it means to be a woman.” Most young girls in her study draw on stereotypical meanings of (...) adult femininity. By giving these stereotypes truth status, these readers valorize not only patriarchal meanings of womanhood but also naturalize associations between femininity and the commodities through which this femininity is expressed as the everyday doing of gender. The author concludes by discussing implications of this study for both a feminist theory and a feminist politics of culture. (shrink)

In this essay, I trace the development of Julia Kristeva's theory and practice of "the subject in process/on trial" from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this "subject in process/on trial" as contributing to a postmodern feminist ethics.

Photography is valued as a medium for recording and visually reproducing features of the world. I seek to challenge the view that photography is fundamentally a recording process and that every photograph is a record—a view that I claim is based on a ‘single-stage’ misconception of the process. I propose an alternative, ‘multi-stage’ account in which I argue that causal registration of light is not equivalent to recording and reproducing an image. Intervention or non-intervention by photographers is more sophisticated than (...) the traditional view allows. Using the multi-stage account, I describe four models for producing photographic images and pictures. (shrink)

: In neocolonial contexts of globalization, the epistemological terrain of radical diversity poses significant ethical challenges to transnational feminisms. In view of historical associations between knowledge and discourses of love which were conditioned by imperialist brands of humanism and benevolence under colonialism, this paper argues for a deconstructionist approach to conceptualizing love in relation to knowledge and for an ethics that severs the association with benevolence, instead making alterity the basis for its account.

Drawing from our interdisciplinary qualitative study of LGBTI conservative Christians and their allies, we name an especially toxic form of shame—what we call sacramental shame—that affects the lives of LGBTI and other conservative Christians. Sacramental shame results from conservative Christianity's allegiance to the doctrine of gender complementarity, which elevates heteronormativity to the level of the sacred and renders those who violate it as not persons, but monsters. In dispensing shame as a sacrament, nonaffirming Christians require constant displays of shame as (...) proof that LGBTI church members love God and belong in the community. Part of what makes this shame so harmful is that parents and pastors often dispense it with sincere expressions of care and affection, compounding the sense that one's capacity to give and receive love is damaged. We foreground LGBTI Christian movements to overcome sacramental shame by cultivating nonhubristic pride, and conclude by discussing briefly their new understandings of love and justice that could have far‐reaching benefits. (shrink)

Some photographs show determinate features of a scene because the photographed scene had those features. This dependency relation is, rightly, a consensus in philosophy of photography. I seek to refute many long-established theories of photography by arguing that they are incompatible with this commitment. In Section II, I classify accounts of photography as either single-stage or multi-stage. In Section III, I analyze the historical basis for single-stage accounts. In Section IV, I explain why the single-stage view led scientists to postulate (...) “latent” photographic images as a technical phenomenon in early chemical photography. In Section V, I discredit the notion of an invisible latent image in chemical photography and, in Section VI, extend this objection to the legacy of the latent image in digital photography. In Section VII, I appeal to the dependency relation to explain why the notion of a latent image makes the single-stage account untenable. Finally, I use the multi-stage account to advance debate about “new” versus “orthodox” theories of photography. (shrink)

Conventional gender analysis of development policy does not adequately explain the slow progress towards gender equality. Our research analyses the gender discourses embedded in agricultural and rural development policies in Myanmar and Nepal. We find that both countries focus on increasing women’s participation in development activities as a core gender equality policy objective. This creates a binary categorisation of participating versus non-participating women and identifies women as responsible for improving their position. At the same time, gender (in)equality is defined exclusively (...) as a women’s concern. Such discourses, as constitutive practices, produce specific knowledge about rural women and new subjectivities that prescribe and govern them solely as subjects of development. Our research suggests that such a limited discursive practice invisiblises gendered power relations and structural and institutional issues, ultimately slowing progress towards gender equality. We demonstrate the importance of studying policy as discourse, beyond the effectiveness of policies or mainstreaming tools, and call for empirical evidence on the impact of these discourses on women’s subjectivities and lived experiences. (shrink)

Background and Objectives Primary care providers (PCPs) report decreased job satisfaction and high levels of burnout, yet little is known about their experience of moral distress. The aim of this study was to gain insight into the experiences of PCPs regarding moral distress including causative factors and proposed mitigation strategies. Methods This qualitative pilot study used semi-structured interviews to identify causes of moral distress in PCPs in an academic family medicine department. Interviews were analyzed using conventional content analysis. Results Of (...) 35 eligible participants, 12 completed the study (34% participation rate). Most were white, female, and had practiced for less than 10 years. Four PCPs had considered leaving their position due to moral distress. Participants identified five causes of moral distress: policies and procedures that conflict with patient needs, the unpredictable nature of primary care, need to “bend the rules,” lack of accountability, and lack of support staff. Six internal conflicts made resolving morally distressing situations difficult: perceived powerlessness, sense of responsibility, socialization to follow orders, emotional toll of the job, competing obligations, and fear of mistakes. Conclusions These findings matched themes in the current literature and identified an unbending infrastructure. This, coupled with the chaotic nature of primary care, resulted in frequent moral distress. Participants offered solutions to reduce and mitigate moral distress (also similar with current literature) and suggested moral distress and burnout are closely linked. (shrink)

Discourses of interdisciplinary health‐care are becoming more centralised in the context of global healthcare practices, which are increasingly based on multisystem interventions. As with all dominant discourses that are narrated into being, many others have been silenced and decentralised in the process. While questions of the nature and constituents of interdisciplinary practices continue to be debated and rehearsed, this paper focuses on the discourse of interdisciplinary collaboration using psychiatry as an example, with the aim of highlighting competing and alternative discourses. (...) The fundamental premise of this paper is that collaborative relationships form the basis of interdisciplinary practices in psychiatry. Through a critical engagement and a deconstructive reading of the pretext, context and subtexts of interdisciplinarity, we interrogate the concept of interdisciplinary practice within psychiatry. We contend that an important part of understanding and further conceptualising the discourse is through fracturing it. This process is illustrated in the successive stages of our conceptual map of discourse development: establishing, maintaining and developing discourses. An understanding of interdisciplinary practice is not only critical for psychiatry, but also offers important insights into the performance of collaborative failures and indeed successes across nursing and allied health professions. (shrink)

This article explores how textual analysis can help us understand subjectivity as an empirical, rather than purely theoretical, phenomenon. The texts discussed here are advice columns in adolescent magazines; the analysis takes as its starting point girls’ accounts of magazine reading. Drawing on focus group discussions and interviews with 48 girls between the ages of 13 and 17 years, I explore how the accomplishment of ‘individuality’– as a culturally and historically-specific task of adolescence – is mediated by advice texts. Because (...) my analysis directs us to the existence of embodied subjects, I employ the notion of ‘Subject-ivity’. As a concept, ‘Subject-ivity’ reminds the analyst of the presence of an embodied, rather than theoretically constructed Self, brought into existence as a practical mode of consciousness. It thus provides a potential bridge between the sociological world of social subjects and highly theoretical work on subjectivity. (shrink)

The traditional doctrine that God is impassible is subject to the objection that it is incompatible with belief that God is loving and compassionate. However, the doctrine that God is passible has grave difficulties as well. I argue that Christian believers should take an analogical approach, by believing that God does something relevantly similar to loving us in a way that involves vulnerability to suffering, and thus conceiving of God as loving us in that way, while simultaneously believing that God (...) is in fact impassible. I conclude with answers to several likely objections. (shrink)

Bridging disciplines have much to teach us about how to combine analytical tools to tackle problems and questions that cross traditional disciplinary boundaries. This article uses examples from the older bridging disciplines of geography and anthropology in order to consider what the relatively young undertaking labeled “interdisciplinary studies” can learn from their long existence. It explains what is meant by the fallacy of nomothetic claim and considers the fruitful production of answers and solutions by viewing process (methodology) not domain (academic (...) turf), as the key to interdisciplinary success. Staking claim to interdisciplinarity is shown to be unproductive while finding the need for interdisciplinary approaches and following the mandates of that need in the pursuit of solutions to problems and questions strengthens both the disciplines and the development of interdisciplinary studies. (shrink)

This paper examines the distinction that is sometimes drawn between analysis and interpretation in the context of qualitative research, and the processes of critical analysis that underpin reflective practice. The authors consider the complementary logical processes involved in analysis and interpretation, and propose a cycle of reductive, inductive and hypothetico-deductive testing that is both rational and creative. The authors argue that the goal of critical reflection and qualitative data analysis is not to produce knowledge that can be justified in terms (...) of ‘correspondence’ to ‘reality’. Instead we propose a pragmatic, coherence view of knowledge that emphasizes the centrality of dialogue with texts, evidence, beliefs and practice. We conclude that evidence and belief are inextricably linked and that combined processes of reductive, inductive and hypothetico-deductive logic need to be used in a transparent manner to establish the credibility of an interpretation. Although there is no clear demarcation between what is found and what is constructed, a commitment to coherence is the basis of a pragmatic theory of knowledge. (shrink)

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: [email protected] Gabiam’s timely and original book makes an excellent contribution to the limited literature on Palestinian refugees in Syria. The need to be seen to ‘suffer’ as her title suggests has long been a mantra of Palestinian refugees throughout the Middle East. A visit to any Palestinian refugee living in a United Nations Relief and Works Agency (...) camp would be struck by the poverty and crowdedness of the camp as well as its bareness. But the situation for Palestinian refugees in Syria has always been somehow different. Of all the UNRWA countries, Palestinian refugees in Syria had more rights—guaranteed in legislation going back to the 1950s—amounting to a form... (shrink)

This first wave study of the Covid-19 pandemic investigates why the governments of different countries proceeded to lockdown at different speeds. We draw upon the literature on Corporate Governance Institutions (CGIs) to theorize that governments’ decision-making is undertaken in the light of prevailing beliefs, norms, and rules of the collectivity, as portrayed by the focal country’s CGIs, in their effort to maintain legitimacy. In addition, drawing on motivated cognition we posit that the government’s political ideology moderates this relationship because decision-makers (...) are biased when assessing the impact of lockdown on commerce. Running negative binomial regressions on a sample of 125 countries, we find that the more shareholder-oriented the CGIs, the slower the governmental response in shutting down the economy to protect from the pandemic. Moreover, the main relationship is stronger the more right-leaning the government’s ideology. Our study contributes to the research on corporate governance institutions and political ideology and illustrates how societal and ideological biases affect government decision-making, especially when important decisions about public welfare are taken with little information on hand. (shrink)

This comment identifies and elaborates three assumptions that underlie the proposal made by the Rogers, Schröder, and von Scheve article. First, our theories of emotion need to take into account, and be consistent with, supported theories of social outcomes and processes. Second, a thorough understanding of affective processes requires investigation at multiple levels of analysis, which in turn requires multilevel theories—or single-level theories that interact well with theories at other levels. Third, our broad understanding of emotion will be served best (...) when we cultivate a field of intersecting and interacting theories of emotion. (shrink)