When do people say that they are moved, and does this experience constitute a unique emotion? We review theory and empirical research on being moved across psychology and philosophy. We examine feeling labels, elicitors, valence, bodily sensations, and motivations. We find that the English lexeme being moved typically (but not always) refers to a distinct and potent emotion that results in social bonding; often includes tears, piloerection, chills, or a warm feeling in the chest; and is often described as pleasurable, (...) though sometimes as a mixed emotion. While we conclude that it is a distinct emotion, we also recommend studying it in a more comprehensive emotion framework, instead of using the ambiguous vernacular term being moved as a scientific term. (shrink)

A questionnaire was used to assess people's attitudes toward 33 species of animals on six dimensions . A cluster analysis resulted in five groups of animals with similar ratings on these dimensions. Respondents were also asked about their attitudes toward hunting, fishing, and medical, scientific and product-testing research using animals.

Organizations interested in employee ethics compliance face the problem of conflict between employee and organizational ethical standards. Socializing new employees is one way of assuring compliance. Important for longer term employees as well as new ones, however, is making those standards visible and then operable in the daily life of an organization. This study, conducted in one large organization, found that, depending on organizational level, awareness of an organization's ethical standards is predicted by managerial adherence to and organizational compliance with (...) those standards and/or discussions with peers. Regardless of level, organizational commitment was predicted most strongly by managerial adherence to organizational standards. These findings have theoretical implications for the fields of business ethics, organizational identity and organizational socialization and practical implications for the implementation of ethics policies. (shrink)

La notion de personnalité de l’État est une notion originale apparue pour penser l’unité de volonté et de représentation d’un corps collectif. La théorie de la personnalité de l’État ne se conçoit que dans une relation étroite avec la théorie moderne de la représentation telle qu’on la trouve formulée chez Hobbes notamment. La représentation n’est pas ici la répétition d’une volonté préexistante, mais la production de l’unité même du représenté. Ainsi comprise, la théorie de la personnalité de l’État a remplacé (...) l’ancienne théorie des deux corps du roi qui permettait de penser la permanence de l’institution monarchique par-delà la contingence de ses incarnations concrètes. Mais elle remplit une fonction analogue qui est de permettre de penser la continuité d’une volonté collective, celle de l’État, par-delà les discontinuités de ses représentations concrètes. (shrink)

In “Obligations of the ‘Gift’: Reciprocity and Responsibility in Precision Medicine,” Lee rightly points out that disparities in health care access also lead to disparities in precision medi...

According to second‐personal approaches to moral obligation, the distinctive normative features of moral obligation can only be explained in terms of second‐personal relations, i.e. the distinctive way persons relate to each other as persons. But there are important disagreements between different groups of second‐personal approaches. Most notably, they disagree about the nature of second‐personal relations, which has consequences for the nature of the obligations that they purport to explain. This article aims to distinguish these groups from each other, highlight their (...) respective advantages and disadvantages, and thereby indicate avenues for future research. (shrink)

ABSTRACT An influential argument against the possibility of obligations to oneself states that the very notion of such obligations is incoherent: If there were such obligations, we could release ourselves from them; yet releasing oneself from an obligation is impossible. I challenge this argument by arguing against the premise that it is impossible to release oneself from an obligation. I point out that this premise assumes that if it were possible to release oneself from an obligation, it would be impossible (...) to violate that obligation. I note that there are two interpretations of this assumption, one conceptual and one psychological. I argue that, on both interpretations, the assumption is false—at least according to independently plausible accounts of obligations to oneself and of what it means to waive an obligation. My arguments paint a picture of obligations to oneself that not only challenges the argument against their coherence, but also illuminates these obligations’ relationship to other parts of the moral domain. (shrink)

ABSTRACTRecent work investigated the inter-individual functions of emotional tears in depth. In one study. What emotional tears convey: Tearful individuals are seen as warmer, but also as less competent. British Journal of Social Psychology, 56, 146–160. Https://doi.org/10.1111/bjso.12162) tearful individuals were rated as warmer, and participants expressed more intentions to approach and help such individuals. Simultaneously, tearful individuals were rated as less competent, and participants expressed less intention to work with the depicted targets. While tearful individuals were perceived as sadder, perceived (...) sadness mediated only the effect on competence, but not on warmth. We argue that tearful individuals might be perceived as warm because they are perceived as feeling moved and touched. We ran a pre-registered extended replication of Van de Ven et al. Results replicate the warmth and helping findings, but not the competence and work effe... (shrink)

We examined cynicism as a mediator of the influence of managers’ mission-congruent communication and behavior about ethical standards (a form of supervisory behavioral integrity) on employee attitudes and intended behavior. Results indicated that cynicism partially mediates the relationship between supervisory behavioral integrity and organizational commitment, but not the relationship between supervisory behavioral integrity and intent to comply with organizational expectations for employee conduct.

Nursing Ethics is a comprehensive, well-written text that provides pre-licensure nursing students with an understanding of ethical issues in the current healthcare climate and underscores the many ways in which ethics affects all levels of nursing care. Divided into three sections - Foundational Theories, Concepts and Professional Issues; Moving into Ethics Across the Lifespan; and Ethics Related to Special Issues - the current edition seamlessly aligns with the cornerstones of the nursing curriculum, providing a solid ethical foundation for pre-licensure nursing (...) students and making it a perfect fit for almost any course. (shrink)

This study presents the first translation from Latin to English of the Linnaean dissertationMundus invisibilisorThe Invisible World, submitted by Johannes Roos in 1769. The dissertation highlights Linnaeus's conviction that infectious diseases could be transmitted by living organisms, too small to be seen. Biographies of Linnaeus often fail to mention that Linnaeus was correct in ascribing the cause of diseases such as measles, smallpox and syphilis to living organisms. The dissertation itself reviews the work of many microscopists, especially on zoophytes and (...) insects, marvelling at the many unexpected discoveries. It then discusses and quotes at length the observations of Münchhausen suggesting that spores from fungi causing plant diseases germinate to produce animalcules, an observation that Linnaeus claimed to have confirmed. The dissertation then draws parallels between these findings and the contagiousness of many human diseases, and urges further studies of this ‘invisible world’ since, as Roos avers, microscopic organisms may cause more destruction than occurs in all wars. (shrink)

On Chang's voluntarist account of commitments, when we commit to φ, we employ the 'normative powers' of our will to give ourselves a reason to φ that we would otherwise not have had. I argue that Chang's account, by itself, does not have sufficient conceptual resources to reconcile the normative significance of commitments with their alleged fundamentally volitional character. I suggest an alternative, second-personal account of commitment, which avoids this problem. On this account, the volitional act involved in committing is (...) one of holding ourselves accountable, thus putting us under to a pro tanto obligation to ourselves. The second-personal account implies that there is an interesting link between commitment and morality. (shrink)

According to Darwall’s Second-Personal Account, moral obligations constitutively involve relations of authority and accountability between persons. Darwall takes this account to lend support to Kant’s moral theory. Critics object that the Second-Personal Account abandons central tenets of Kant’s system. I respond to these critics’ three main challenges by showing that they rest on misunderstandings of the Second-Personal Account. Properly understood, this account is not only congenial to Kant’s moral theory, but also illuminates aspects of that theory which have hitherto received (...) scant attention. In particular, it motivates a fresh perspective on the relationship between respect, persons, and the law. (shrink)

This paper develops a new kind of approach to conspiracy theories – a procedural approach. This approach promises to establish that belief in conspiracy theories is rationally criticisable in general. Unlike most philosophical approaches, a procedural approach does not purport to condemn conspiracy theorists directly on the basis of features of their theories. Instead, it focuses on the patterns of thought involved in forming and sustaining belief in such theories. Yet, unlike psychological approaches, a procedural approach provides a rational critique (...) of conspiracist thought patterns. In particular, it criticises these thought patterns for failing to conform to procedures prescribed by reason. The specific procedural approach that I develop takes its cue from the Kantian notion that reason must be used self-critically. I tentatively suggest that conspiracy theorists fail to engage in the relevant sort of self-critique in at least three ways: they do not critically examine their own motivations, they avoid looking at matters from the point of view of others, and they fail to reflect on the limits of human knowledge. (shrink)

Zelo je utrujen – kaj naj zdaj počne s slavo? – dovolj je bilo. Dobro je spoznal sovražnike in prijatelje – domnevne prijatelje, kajti za občudovanjem in ljubeznijo so se skrivale njihove lastne koristi, njihove lastne sumljive sanje, pretkane in hkrati nedolžne.

Formally, a description of weak BCK-algebras can be obtained by replacing the first BCK axiom \ - \le z - y}\) by its weakening \. It is known that every weak BCK-algebra is completely determined by the structure of its initial segments. We consider weak BCK-algebras with De Morgan complemented, orthocomplemented and orthomodular sections, as well as those where sections satisfy a certain compatibility condition, and characterize each of these classes of algebras by an equation or quasi-equation. For instance, those (...) weak BCK-algebras in which all initial segments are De Morgan complemented are just commutative weak BCK-algebras. (shrink)

The aim of this paper is to develop ideas about robustness analyses. I introduce a form of robustness analysis that I call sufficient parameter robustness, which has been neglected in the literature. I claim that sufficient parameter robustness is different from derivational robustness, the focus of previous research. My purpose is not only to suggest a new taxonomy of robustness, but also to argue that previous authors have concentrated on a narrow sense of robustness analysis, which they have inadequately distinguished (...) from other investigations of models such as sensitivity analysis. (shrink)

How are scientific explanations possible in ecology, given that there do not appear to be many—if any—ecological laws? To answer this question, I present and defend an account of scientific causal explanation in which ecological generalizations are explanatory if they are invariant rather than lawlike. An invariant generalization continues to hold or be valid under a special change—called an intervention—that changes the value of its variables. According to this account, causes are difference-makers that can be intervened upon to manipulate or (...) control their effects. I apply the account to ecological generalizations to show that invariance under interventions as a criterion of explanatory relevance provides interesting interpretations for the explanatory status of many ecological generalizations. Thus, I argue that there could be causal explanations in ecology by generalizations that are not, in a strict sense, laws. I also address the issue of mechanistic explanations in ecology by arguing that invariance and modularity constitute such explanations. (shrink)

While human beings generally act prosocially towards one another — contra a Hobbesian “war of all against all” — this basic social courtesy tends not to be extended to our relations with the more-than-human world. Educational philosophy is largely grounded in a worldview that privileges human-centered conceptions of the self, valuing its own opinions with little regard for the ecological realities undergirding it. This hyper-separation from the ‘society of all beings’ is a foundational cause of our current ecological crises. In (...) this paper, we develop an ecosocial philosophy of education based on the idea of an ecological self. We aspire to consolidate voices from deep ecology and ecofeminism for conceptualizing education in terms of being responsible to and for, a complex web of interdependent relations among human and more-than-human beings. By analyzing the notion of opinions in light of Gilles Deleuze’s critique of the ‘dogmatic image of thought,’ we formulate three aspects of ESPE capable of supporting an ecological as opposed to an egoistic conception of the self: rather than dealing with fixed concepts, ESPE supports adaptable and flexible boundaries between the self and the world; rather than fixating on correct answers, ESPE focuses on real-life problems shifting our concern from the self to the world; and rather than supporting arrogance, EPSE cultivates an epistemic humility grounded in our ecological embeddedness in the world. These approaches seek to enable an education that cultivates a sense of self that is less caught up with arbitrary, egoistic opinions of the self and more attuned to the ecological realities constituting our collective life-worlds. (shrink)

Evidentials in Pastaza Quichua, an Amazonian dialect of Ecuadorian Quechua, are examined and their uses in narratives compared. The novel contribution of this paper is to show, by comparing data from personal experience narratives, that evidentials are used to convey speaker subjectivity, rather than source of information, and that switches between different speaker subjectivities, which may be encoded as ‘selves’ or ‘others’, are particularly evident in passages where momentous, life-changing statuses or interpersonal upheavals are being articulated.

There appear to be no biological regularities that have the properties traditionally associated with laws, such as an unlimited scope or holding in all or many possible background conditions. Mitchell, Lange, and others have therefore suggested redefining laws to redeem the lawlike status of biological regularities. These authors suggest that biological regularities are lawlike because they are pragmatically or paradigmatically similar to laws or stable regularities. I will review these re-definitions by arguing both that there are difficulties in applying their (...) accounts to biology and difficulties in the accounts themselves, which suggests that the accounts are not adequate to redeem the lawlike status of biological regularities. Finally, I will suggest a new account of laws that also shows how non-laws might function in some of the roles of laws. (shrink)

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

For many years questions have been posed about the way ethics is taught in accounting education. The teaching of ethics is often criticized for emphasizing the legal dimension to the detriment of the moral one, among other reasons. This case study focuses on an accounting course intended to develop and stimulate students’ critical thinking on accounting and its role in daily life. The investigation is based on an empirical study that took place in the 2015–2016 academic year, when the first (...) author undertook non-participant observation and examined the final term assignment (a short essay) of the great majority of the 120 students enrolled in this course. One of the course’s main features was to expose the students to critical thinking, through analyses and discussions of the roles of accounting and accountants in organizations and society—using research articles as a backdrop to stimulate analysis and discussion. Our investigation suggests that the course is able to sensitize students to professional ethics and responsibilities. Our argument, broadly supported by an empirical case analysis, is that a course centered on a dialogical approach and critical thinking on the role of accounting and accountants in society may impact the development of ethical sensitivity in future accounting practitioners. (shrink)

For many years questions have been posed about the way ethics is taught in accounting education. The teaching of ethics is often criticized for emphasizing the legal dimension to the detriment of the moral one, among other reasons. This case study focuses on an accounting course intended to develop and stimulate students’ critical thinking on accounting and its role in daily life. The investigation is based on an empirical study that took place in the 2015–2016 academic year, when the first (...) author undertook non-participant observation and examined the final term assignment (a short essay) of the great majority of the 120 students enrolled in this course. One of the course’s main features was to expose the students to critical thinking, through analyses and discussions of the roles of accounting and accountants in organizations and society—using research articles as a backdrop to stimulate analysis and discussion. Our investigation suggests that the course is able to sensitize students to professional ethics and responsibilities. Our argument, broadly supported by an empirical case analysis, is that a course centered on a dialogical approach and critical thinking on the role of accounting and accountants in society may impact the development of ethical sensitivity in future accounting practitioners. (shrink)

As people living with Alzheimer ’s disease experience their lifetime of memories slowly slipping away, they become dependent on society’s independent practical reasoners - family, health care professionals and society. Many people grow accustomed to the cognitive decline and begin to view the person with dementia as less than a person. In Dependent rational animals, Alasdair MacIntyre emphasized a moral framework that encompasses two sets of virtues needed for human beings to flourish in society and to achieve genuine common goods (...) - the virtues of independent practical reasoners and the virtues of acknowledged dependence. Virtues of acknowledged dependence are discussed ethically in terms of benevolence towards those who are disabled or dependent upon people who are strong and independent. The authors propose that using MacIntyre’s perspective of the two sets of virtues is valuable in the care of persons with Alzheimer ’s disease. According to MacIntyre, independent reasoners who understand and practice these two sets of virtues will help those people in communities who are dependent and vulnerable, and, subsequently, human flourishing can occur. (shrink)

While offering a public welcome of communicative participation, a communicative dark side of the moderate Enlightenment project emerged. Moderate Enlightenmentrsquo;s corollary companion to wresting power from a limited few is the staggering sense of confidence in the universal ground of assurance that is ldquo;bad faithrdquo; mdash;we fib to ourselves that we can stand above history and affect the future. Absolute conviction of universal access to truth propels through methodological confidence, undergirding the era of ldquo;the rationalrdquo; pursuit of truth, transporting the (...) individual into an ethereal delusionmdash;that one can stand above the historical moment of engagement and cast judgment. This essay calls into question the common assumption that communication begins with the individual. We offer a critique of this assumption in accordance with radical enlightenment scholarship, calling forth a return to Otherness that renders the construct of individual secondary to that which is met.br /. (shrink)

This volume, originally published as a special issue of Pragmatics and Society (issue 3:2, 2012), draws together complementary perspectives on the social and interactional life of evidentiality.