Through advances in production and treatment technologies, transparent glass has become an increasingly versatile material and a global hallmark of modern architecture. In the shape of invisible barriers, it defines spaces while simultaneously shaping their lighting, noise, and climate conditions. Despite these unique architectural qualities, little is known regarding the human experience with glass barriers. Is a material that has been described as being simultaneously there and not there from an architectural perspective, actually there and/or not there from perceptual, behavioral, (...) and social points of view? In this article, we review systematic observations and experimental studies that explore the impact of transparent barriers on human cognition and action. In doing so, the importance of empirical and multidisciplinary approaches to inform the use of glass in contemporary architecture is highlighted and key questions for future inquiry are identified. (shrink)

This book offers a new approach to the analysis of the multiple meanings of English modals, conjunctions, conditionals, and perception verbs. Although such ambiguities cannot easily be accounted for by feature-analyses of word meaning, Eve Sweetser's argument shows that they can be analyzed both readily and systematically. Meaning relationships in general cannot be understood independently of human cognitive structure, including the metaphorical and cultural aspects of that structure. Sweetser shows that both lexical polysemy and pragmatic ambiguity are shaped by our (...) metaphorical folk understanding of epistemic processes and of speech interaction. Similar regularities can be shown to structure the contrast among root, epistemic and speech act uses of modal verbs, multiple uses of conjunctions and conditionals, and certain processes of historical change observed in Indo-European languages. Since polysemy is typically the intermediate step in semantic change, the same regularities observable in polysemy can be extended to an analysis of semantic change. (shrink)

This essay focuses on conceptual engineers who aim to improve other people's patterns of inference and attention by shaping their concepts. Such conceptual engineers sometimes engage in a form of epistemic paternalism that I call paternalistic cognitive engineering: instead of explicitly persuading, informing and educating others, the engineers non-consultatively rely on assumptions about the target agents’ cognitive systems to improve their belief forming. The target agents could reasonably regard such benevolent exercises of control as violating their sovereignty over their own (...) belief formation. This is a pro tanto reason against such engineering. In addition to the relevant projects of conceptual engineering, paternalistic cognitive engineering plausibly includes certain kinds of nudging and evidence suppression. I distinguish the sovereignty-based concern from other ethical worries about conceptual engineering and discuss how one might justify the relevant conceptual engineering projects despite the sovereignty-based reason against them. (shrink)

"These essays advance a reinterpretation of pivotal categories such as self-knowing, moral agency, and altruism.

I will defend explication, in a Carnapian sense, as a strategy for revisionary ontologists and radical sceptics. The idea is that these revisionary philosophers should explicitly commit to using expressions like “S knows that p” and “Fs exist” differently from how these expressions are used in everyday contexts. I will first motivate this commitment for these revisionary philosophers. Then, I will address the main worries that arise for this strategy: the unintelligibility worry and the topic shift worry. I will focus (...) on the latter worry and provide a solution that makes use of a distinction between practically and theoretically oriented beliefs. On my view, the revisionary philosophers who admit to departing from the everyday language can still criticize everyday knowledge and existence claims, by arguing that while the language embedded in these claims is suitable for beliefs-1, it is not suitable for beliefs-2. (shrink)

In this paper, the principal objections to unconditional forgiveness are canvassed, primarily that it fails to take wrongdoing seriously enough, and that it displays a lack of self-respect. It is argued that these objections stem from a mistaken understanding of what forgiveness actually involves, including the erroneous view that forgiveness involves some degree of condoning of the offence, and is incompatible with blaming the offender or punishing him. Two positive reasons for endorsing unconditional forgiveness are considered: respect for persons and (...) human solidarity; and it is argued that the latter provides more plausible grounds for it than the former. (shrink)

Abstract“Science Is Politics By Other Means” (SIPBOM) was coined in The Pasteurization of France, Latour’s 1984 empirical study of the birth of microbiology. Yet, it encapsulates an outstanding political theory of science that Latour has never formalized and that has remained unnoticed to this day. The theory is comprised of two dimensions. The first one is the ontological labor performed by science, that is, the laboratory production of new nonhumans. The second one is the ability of science to devise and (...) implement novel policies targeted at the new beings it produces. These “other means” are incorporated in political projects and contribute to the shaping of society. Fifteen years later, Latour published Politics of Nature ([1999] 2004), a full-blown political treatise equally devoted to the political character of science. It would be mistaken, however, to assume that it falls in the same SIPBOM paradigm as the Pasteur study. The compositionist theory it offers redefines politics as the institution of the nonhumans that make up external reality, a task that has traditionally been monopolized by Science. In this sense, “science is politics by other means” has become “politics is science by other means,” these “other means” now referring to “cosmopolitics,” that is, the due process advocated by compositionism. The first claim of the present paper is that the respective weight ascribed to politics and ontology is different in The Pasteurization of France and in Politics of Nature. The second claim is that compositionism is not as successful as Latour’s early theory to account for the politicity of science. (shrink)

People typically show excellent memory for information that is central to an emotional event but poorer memory for peripheral details. Not all studies demonstrate memory narrowing as a result of emotion, however. Critically important emotional information is sometimes forgotten; seemingly peripheral details are sometimes preserved. To make sense of both the general pattern of findings that emotion leads to memory narrowing, and findings that violate this pattern, this review addresses mechanisms through which emotion enhances and impairs memory. Divergent approaches to (...) characterising information as central versus peripheral are also addressed. By directly contrasting these approaches, and the evidence supporting them, this review helps to clarify when and how emotion enhances memory and provides directions for future research. Evidence shows that memory narrowing as a result of emotion, and a number of violations of the memory narrowing pattern, can be explained by the view that emotion enhances memory for information relevant to currently active goals. (shrink)

"These essays advance a reinterpretation of pivotal categories such as self-knowing, moral agency, and altruism... A must for all students and researchers/faculty engaged in the study of ethics." —Choice "This is an extraordinarily valuable collection of essays in feminist ethics." —Teaching Philosophy A range of recent work in feminist ethics, exploring such issues as the ethic of care, a viable feminist ethics, Pythagoreanism, existentialism, utilitarianism, self-knowing, emotion, and moral vision. Also discussed is the process of applying feminist ethics to work (...) situations. The concluding essays point to the future and present new visions for the field. (shrink)

Charts the development of feminist philosophy as a recognized contributor to intellectual debate, beginning with its origins outside the philosophical establishment in activism, cultural criticism, and social engagement. The fresh approaches of black feminists, lesbian philosophers, American Indian feminists, and ecological feminists are brought into the dialogue. In addition, Cole surveys feminist criticism of the traditional philosophical problems of metaphysics, epistemology, and ethics. She concludes that neither feminism nor philosophy thrives when viewed as the "property" of specialists or in-groups, but (...) that feminist philosophy is a powerful, vital, and inclusive conversation about the concerns most basic to human beings. Suggestions for further readings at the end of each chapter assist students to explore subjects of interest in more depth. (shrink)

Xenophon (430—354 B.C.E.) Xenophon was a Greek philosopher, soldier, historian, memoirist, and the author of numerous practical treatises on subjects ranging from horsemanship to taxation. While best known in the contemporary philosophical world as the author of a series of sketches of Socrates in conversation, known by their Latin title Memorabilia, Xenophon also wrote a […].

This article analyzes the institutionalization of the global organic agriculture field and sheds new light on the conventionalization debate. The institutions that shape the field form a tripartite standards regime of governance that links standard-setting, certification, and accreditation activities, in a layering of markets for services that are additional to the market for certified organic products. At each of the three poles of the TSR, i.e., for standard-setting, certification, and accreditation, we describe how the corresponding markets were constructed over time (...) and the role of the different actors in their evolution. We analyze the politics at stake among the actors at each pole, their competing or cooperative interests and visions, and the tensions between them in the promotion of markets. Through the lens of the TSR heuristic, we show that the institutionalization of the organic field beginning in the 1990s and its de facto inclusion in the broader sustainability field beginning in the 2000s contribute to a progressive distancing between the organic movement and its initial political project of alterity, to which public and private actors both contribute actively. As a set of interlinked market institutions, the TSR orients and narrows the scope of debate, which becomes restricted to “market-compatible” dimensions and objects. We conclude that the TSR is a promising heuristic for analyzing contemporary global regulation. (shrink)

The jury remains out about the bottom-line relevance of organisational spirituality. This article reviews the arguments made thus far, using those sources most commonly cited as providing ‹evidence’ that organisational spirituality adds value to the bottom line. Having collated the evidence, this article offers some observation about the robustness of this existing ‹business case’. It then offers some preliminary conclusions on the literature review, examining the merits of pursuing a ‹business case’ in this field and identifying some specific questions for (...) future research. (shrink)

Forgiveness usually gets a very good press in our culture: we are deluged with self-help books and television shows all delivering the same message, that forgiveness is good for everyone, and is always the right thing to do. But those who have suffered seriously at the hands of others often and rightly feel that this boosterism about forgiveness is glib and facile. Perhaps forgiveness is not always desirable, especially where the wrongdoing is terrible or the wrongdoer unrepentant. In this book, (...) Garrard and McNaughton suggest that the whole debate suffers from a crippling lack of clarity about what forgiveness really amounts to. They argue that it is more difficult, complex and troubling than many of its advocates suppose. Nevertheless, they conclude, a proper understanding of forgiveness allows us to avoid cheap and shallow forms of it, and enables us to see why it is right and admirable to forgive even unrepentant wrongdoers. (shrink)

We readily claim that great moral catastrophes such as the Holocaust involve evil in some way, although it' not clear what this amounts to in a secular context. This paper seeks to provide a secular account of what evil is. It examines what is intuitively the most plausible account, namely that the evil act involves the production of great suffering (or other disvalue), and argues that such outcomes are neither necessary nor sufficient for an act to be evil. Only an (...) appeal to distinctive patterns of motivation, so it is argued, will allow us to accommodate our intuitionsabout which acts are evil, and hence will provide an adequate account of the nature of evil. (shrink)

On the day on which Dr Harold Shipman, the Manchester serial killer, was convicted, there was wall-to-wall coverage of it in the media. During the course of one of the many reports, the daughter of one of his victims was interviewed, and asked for her views on why Shipman had acted as he did. What she said was this: she’d tried and tried to understand or explain his deeds, and she could only come to the conclusion that he was a (...) really evil man. In saying this, she clearly meant to convey more than the obvious truth that what Shipman did was very wrong and entirely to be condemned. It seems to me that a secular as well as a religious audience would find the daughter’s appeal to evil as an appropriate explanation perfectly comprehensible. But what exactly was it that was being attributed to Shipman, and how was it thought to explain his actions? (shrink)

This article focuses on the theological journeying of women ordinands in the Church of England, who have had to negotiate their belonging in the ‘pathway’ to Priesthood in ordination training. Attention is given to the extent to which the personhood of women is enabled to truly flourish in a theological education system that is dominated by men and predominantly patriarchal and Western theologising. It suggests that a gendered politics of belonging has been used and maintained through the socio-religious construct of (...) ‘shame’ in order to maintain the boundaries of belonging within the formation process, and therefore calls for an en-gendered ‘pathway to the priesthood’. This is exemplified in a re-reading of the bleeding woman who dares to challenge the hegemonies of patriarchy and purity by touching the cloak of Christ in Luke 8:40-48. This research is part of an ongoing project with Common Awards at Durham University that explores barriers to belonging in theological education for those in training for ordination. It has therefore received ethical approval for interviews and participant observations. (shrink)

Introduction -- The perceptual part of the soul -- Human perception -- The duality of the human soul -- Phronesis -- Conclusion.

This article shows that forms of analysis and calculation specific to finance are spreading, and changing valuation processes in various social settings. This perspective is used to contribute to the study of the recent transformations of capitalism, as financialisation is usually seen as marking the past three decades. After defining what is meant by “financialised valuation,” different examples are discussed. Recent developments concerning the valuation of assets in accounting standards and credit risk in banking regulations are used to suggest that (...) colonisation of financial activities by financialised valuations is taking place. Other changes, concerning the valuation of social or cultural activities and environmental issues are also highlighted in order to support the hypothesis of a parallel colonisation of non-financial activities by financialised valuations. Specifically, the language of finance appears to gradually being incorporated into public policies, especially in Europe—and this trend seems to have gathered pace since the 2000s. Some interpretations are proposed to understand why public policies are seemingly increasingly reliant on financialised valuations. (shrink)

This case study of the feminist drag troupe the Disposable Boy Toys examines the relationship between drag and gender identity. Drawing on multiple methods, the author explores the range of gender identities that emerged through participation in DBT. Members saw DBT as the central catalyst for their own identity shifts. The author suggests that these identity transformations occurred through four collective mechanisms: imaginative possibility, information and resources, opportunities for enactment, and social support. The author finds that DBT served as an (...) identity incubator in which participants were able and encouraged to interrogate, play with, and sometimes adopt new gender identities. The author concludes that context is critical in understanding the meaning and importance of drag. Performing gender in this politicized, feminist context shaped the gender identities of the troupe's members in fundamental and varied ways, suggesting that oppositional communities can be an important venue for identity work. (shrink)

In this paper we defend a version of moral internalism and a cognitivist account of motivation against recent criticisms. The internalist thesis we espouse claims that, if an agent believes she has reason to A, then she is motivated to A. Discussion of counter-examples has been clouded by the absence of a clear account of the nature of motivation. While we can only begin to provide such an account in this paper, we do enough to show that our version of (...) internalism can be defended against putative counter-examples. All theories of motivation which take what motivates to be a psychological state run foul of the following plausible constraint: the reason why you ought to do an action and the reason why you do it can be the same. In our view, however, while what motivates is a reason (which is a fact) the state of being motivated is a cognitive stage, viz. the belief that one has reason to act. In cases where the agent's relevant beliefs are false, then she has no reason to act, but nontheless her action can be explained in other ways. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eve W. Stoddard REASON ON TRIAL: LEGAL METAPHORS IN THE CRITIQUE OF PURE REASON 6 6 r I 1WO things fill the mind with ever new and increasing admi_I_ ration and awe, the oftener and more steadily we reflect on them: the starry heavens above me and the moral law within me." ' These are perhaps Kant's most well-known and oft-repeated words. They reflect not only the profound feeling (...) that underlies his technical and abstruse treatises, but also his characteristic preoccupation with law. The "starry heavens" are a synecdoche both for the wonder of nature as we perceive it in all its multiplicity, and for the marvel of science's ability to reduce, order, and subdue that infinite multiplicity into a few elegant laws. These two types of law, natural and moral, define the focus of Kant's critical philosophy, and metaphors drawn from jurisprudence pervade all three critiques. In the context of controversial statements on the role of metaphor in philosophical texts by Jacques Derrida, Paul Ricoeur, and Richard Rorty, I will analyze the legal metaphors in the prefaces and Transcendental Deductions of the Critique ofPure Reason. My goal in engaging Kant's texts in this controversy over metaphor is twofold: on the one hand to assess experimentally the value of these positions on metaphor in the history of philosophy, and, on the other hand, to examine the relations between critical conceptualization and insurgent metaphoricity in Kant's carefully elaborated and systematized text. In a textwhose key words are "universal and necessary for all possible experience," contingentand ambiguous metaphors might be expected to cause problematic unravelings. Richard Rorty has argued recently that "the history ofscience, culture and politics" should be viewed "as a history of metaphor rather than of discovery." 2 He compares the creations of new vocabularies to the 245 246Philosophy and Literature invention of "new tools" ("CL," p. 5), alluding to "Nietzsche's definition of truth as a mobile army of metaphors" (p. 6). From Plato's figures of the world as cave and the mind as charioteer with unruly horses, we shift to Locke's view of mind as tahda rasa and Descartes's description of the world as a machine. Rorty's paradigm of cultural history as a history of metaphor enters into an earlier, unresolved debate between Jacques Derrida and Paul Ricoeur over the relationship between metaphor and philosophical discourse. Like Derrida, Rorty follows Nietzsche's claims about metaphor in the history of philosophy, a view Ricoeur wants to disprove so that he can recover the privileged univocity of speculative discourse. However Rorty has nothing in common with die complexity and "invaginated" ambiguities, the dazzling multivocity of Derrida's writing on the economics of metaphor. Although Rorty appears at first to agree with Derrida that there is no truth or reality apart from the linguistic tropes which dominate different epochs and cultures, he retains a metaphysical distinction between literal reference and figurative play. Rorty adopts Donald Davidson's theory that metaphors do not have "meaning" precisely because diey have no place in the language game into which they are inserted. They produce an effect, but it is not meaning: "One can only savour it or spit it out"; it is not a " 'truth-value candidate' " ("CL," p. 6). However, through repeated use, the metaphor will find a role in the language game; dying as a metaphor, it will live as a literal statement. Therefore Rorty agrees with Ricoeur that a moribund metaphor is no longer a metaphor, but a literally functioning segment of discourse. Thus despite his initial move toward a Derridean, or atleast Nietzschean, position, Rorty ultimately takes a stand consonant with Ricoeur's desire to rescue speculative discourse from the unruliness of metaphor. Considering Rorty's celebration of Freud in an article on "The Contingency of Selfhood," 3 his failure to consider the role of unconscious associations and overdetermination in the writing and reading of texts is surprising. Dead or alive, a metaphor brings with it a host ofpersonal and public, conscious and unconscious, new and traditional associations that become juxtaposed against a similar number of associations connected with the signifying chain into which the metaphor has been inserted. In... (shrink)

Does conceptual engineering as a philosophical method deserve all the attention that it has been getting recently? The important philosophical questions, one might say, are about the world, not about what our concepts are or should be like. This paper fleshes out one way in which conceptual engineering can contribute to philosophical progress. The suspicion that conceptual engineering is getting too much attention presupposes that it is important to distribute our philosophical attention well (for example, conceptual engineering should not get (...) more than its fair share). The paper’s defense of conceptual engineering builds on that assumption. Conceptual engineering, it argues, is a way of configuring philosophers’ patterns of attention for the better: it serves attentional progress in philosophy. (shrink)

Aristotle’s writings contain more direct statements about priorities and rankings among the various sciences, degrees of accuracy within them, routes to knowledge from first principles, “first philosophy” and its characteristics, and the relation between sciences and practical concerns than almost any other philosopher we know.Yet taken together, Aristotle’s statements on these matters belie the apparent systematicity of his philosophical temperament. Almost every devotee of Aristotle is compelled to choose certain texts as authoritative and relegate others to some specific topic-context in (...) which they have limited validity. An only slightly shaky consensus among Aristotle’s readers has emerged through this process over time: on that consensus, Aristotelian first philosophy equals what later came to be called metaphysics, and is characterized by its remoteness from particular human discourses and desires, and from the types of knowledge we connect most directly with perception. First principles are also divorced from perception and are known through an incompletely explained intuitive process, but remain indemonstrable. Theoretical wisdom or contemplation soars above the domain of the human struggle, providing a stabilizing but distanced and abstract mode of considering the highest and most divine matters of which we are capable of thinking. (shrink)