Liberals agree that free speech should be protected, where speech is understood broadly to include all forms of intentional communication, including actions and pictures, not merely the spoken or written word. A surprising view about free speech in some liberal and legal circles is that communications should be protected on free-speech grounds only if the communications are mentally mediated. By “mentally mediated communication” we mean speech which communicates its message in such a way that the message can be rationally evaluated (...) by hearers, and causes the hearers to believe it, when it does, through the mechanism of those hearers employing their rational capacity to judge that it is correct. The mental-mediation or persuasion principle, as it is sometimes called, has some important legal and public policy implications. It has been applied to argue that certain forms of expression, despite being forms of speech or expression, lack even a prima facie claim to protection on free speech grounds. -/- Our central aim is to show why the mental mediation principle is mistaken. Liberals should think that some speech which is not mentally mediated deserves protection for the very same reasons that speech which is mentally mediated is often thought to deserve protection. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 585-587 [Access article in PDF] Chumaru Koyama, editor. Nature in Medieval Thought: Some Approaches East & West. Studien und Texte zur Geistesgeschichte des Mittelalters. Leiden: Brill, 2000. Pp. xiv + 183. Cloth, $65.00. The subtitle of this volume is misleading. The Japanese scholars represented (Koyama, Y. Iwata, and B. R. Inagaki) were all trained in Western medieval philosophy and are (...) highly respected medievalists. None of the Western contributors is an expert on Eastern philosophy. Even readers familiar with Japan will be hard pressed to find anything characteristically Eastern in any of the contributions.In the forward provided by the editor and in a preface written by W. Kluxen, we are informed that the volume was the product of two international conferences. Western [End Page 585] and Eastern experts on medieval philosophy were assembled to discuss the problem of "how each human being and humanity as a whole will handle nature in the future" (viii). Both Koyama and Kluxen assume that medieval Europeans conceived essential features of the understanding of "nature" now common to the whole world.Judging from the essays in the book, we conclude that the volume represents a beginning. There are connections between some of the essays, but the question remains: can the medieval view of nature offer us guidance on how to deal with our environmental crises? In general, one might expect a congenial relationship between ancient Western organic views and Japanese intuitions about nature. Nevertheless, compromise characterizes technological decision-making in both cultures. The challenge posed by radical environmentalists is the adequacy altogether of anthropocentric environmental ethics to save the planet.The essay by Iwata offers an interpretation of natural teleology that is compatible with mechanism and hypothetical necessity. Iwata suggests that art that pursues its own ends and not as an imitation of nature can be the source of environmental crises. Two papers by Kluxen on ethics, nature, and natural law acknowledge major transformations in the Middle Ages, and the challenge he poses is how to reintegrate reason and nature. K. Riesenhuber challenges recent accounts that claim to find in some twelfth-century authors an autonomous interest in nature. While nature as a discipline did not achieve autonomy in the twelfth century, Riesenhuber detects the stirrings of independence, but knowledge of nature remained subordinate to knowledge of God. L. Honnefelder suggests that guidance for our treatment of nature may lie in developing new models for the combination of the Platonic technomorphic with the Aristotelian biomorphic paradigm. Inagaki's paper on original sin and human nature adopts a stance that conforms to the Judeo-Christian tradition of the human break with nature. Whatever the source of that disintegration, the problem described in this way requires first a healing of human nature. The paper by M. M. Adams considers John Duns Scotus's revision of final causality. Scotus distinguished between the perfection of the being that a thing constitutes and the explanatory function of that achievement. On this account, Scotus revised the analysis to secure one sense in which Goodness explains being. The paper provides an example of the sorts of transformations in the medieval view suggested by several of the other contributors.C. Steel's paper questions the assumptions about the connection between medieval and modern conceptions of nature. Steel adopts a more comprehensive historical perspective. Flawed by its selective reliance on secondary literature, the paper nonetheless represents an important effort to understand our current dilemma from a historical perspective. Steel challenges L. White, Jr.'s now famous claim about the Christian roots of our ecological crisis. Steel overlooks White's appeals to Christian traditions at variance with Christian dualism and to the use of the Bible in the seventeenth century to sanction the study of science as a means to master nature. Steel takes up the vexed question of continuity or discontinuity between medieval philosophy of nature and seventeenth-century science. In the end Steel falls on the side of continuity, yet in a way that can be expressed only dialectically! That is to say, medieval commentaries on... (shrink)

The Sundanese inhabiting West Java, the second largest ethnic group in Indonesia, are characterized by a high prevalence of child malnutrition, together with high fertility. Based on an anthropometric measurement and interview survey of 310 children aged 5s body weight, and one SES factor, i.e. mother’s occupation, were selected as the predictors of the two Z scores by regression analysis, indicating more significant effects of the biological factors than the other factors. This pattern is judged to occur in less-developed (...) and high-fertility populations. Since these two Z scores were worse in the subject children than in the under-5-year-old children from the same village, more attention should be paid to the long-lasting effects of birth-related biological factors up to pre-adolescent ages, as an insufficient nutritional status tends to damage growth and health in adolescence and adulthood. (shrink)

Berkeley’s likeness principle is the claim that “an idea can be like nothing but an idea”. The likeness principle is intended to undermine representationalism: the view (that Berkeley attributes to thinkers like Descartes and Locke) that all human knowledge is mediated by ideas in the mind which represent material objects. Yet, Berkeley appears to leave the likeness principle unargued for. This has led to several attempts to explain why Berkeley accepts it. In contrast to ‘metaphysical’ and ‘epistemological’ interpretations available in (...) the literature, in this paper I defend a ‘conceptual’ interpretation. I argue that Berkeley accepts the likeness principle on the basis of (i) his commitment to the transparency of ideas, and (ii) his account of resemblance which he sets out in his works on vision. Thus, I provide an explanation for Berkeley’s reasons for accepting the likeness principle which, appropriately, focuses on his views concerning ideas and likeness. (shrink)

Margaret Macdonald was at the institutional heart of analytic philosophy in Britain in the mid-twentieth century. Yet, her views on the nature of philosophical theories diverge quite considerably from those of many of her contemporaries. In this paper, I focus on her 1953 article ‘Linguistic Philosophy and Perception’, a provocative paper in which Macdonald argues that the value of philosophical theories is more akin to that of poetry or art than science or mathematics. I do so for two reasons. First, (...) because it reveals just how far Macdonald’s meta- philosophical views diverged from those of many of her contemporaries. Second, because the discussion in LPP pre-empts recent literature on the nature of philosophical inquiry and the efficacy of philosophical arguments. Indeed, Macdonald’s paper is just as likely to provoke discussion today as it was in the 1950s. (shrink)

This book is meant for sincere students, and especially for those who have some glimmering of what Krishna meant, when in Bhagavad-Gita, he said that after a while spiritual knowledge grows up within and illuminates with its rays all subjects and objects.

I am the LawIt is hard to imagine two more disparate characters than Judge Joseph Dredd and Hercules J—the one an over-muscular, faceless and heavily armed street judge astride a Lawmaster motorcycle who overidentifies with his role ; the other devoid of any physical presence or image, and structurally decoupled from the execution of law by a fierce determination to maintain the separation of powers and accountability which Dredd so effortlessly ignores. Hercules J is the embodiment of an (...) intellectualised, yet creative, operationalisation of law. To the academic spirit, Hercules is infinitely preferable as a model of judicial activism: his world conjures a contemplative modality, ever alert to the requirements of rights and largely aligned with the temper of the post-Enlightenment. By contrast, Dredd is the personification of the worst aspects of law-and-order as the debased and politicised manifestation of the Rule of Law. His is an intensely visceral presence, the metonymic blindness of Themis replaced by the Dredd’s fractured eyeline: blindness as a signifier of impartiality yields to blindness as a symptom of institutional rage. This article interrogates the characters, actions and values of Hercules J and Dredd J, viewed primarily through the lens of Jacques Derrida’s Force of Law, focusing on the relationship between law and violence as it is exposed in Hercules’s and Dredd’s worlds, and then turning to judicial confrontation with the aporetic: the aporias, identified by Derrida and others, that law must confront. The interrogation continues, finally contemplating the current state of law in the common law world—the world of liberal democracies, suggesting that the high point of democracy may well have passed, and that we are on a Dredd-ward trajectory. (shrink)

William Molyneux was born in Dublin, studied in Trinity College Dublin, and was a founding member of the Dublin Philosophical Society (DPS), Ireland’s counterpart to the Royal Society in London. He was a central figure in the Irish intellectual milieu during the Early Modern period and – along with George Berkeley and Edmund Burke – is one of the best-known thinkers to have come out of that context and out of Irish thought more generally. In 1688, when Molyneux wrote the (...) letter to Locke in which he posed the now famous question about a man born blind made to see, he was an active member of the DPS and was on familiar terms with several other key figures in Irish philosophy at the time. For the most part, Irish thinkers in the seventeenth and eighteenth centuries answered “no” to Molyneux’s question of whether a blind man made to see could distinguish, by sight alone, between a cube and a sphere. (shrink)

Three Steps on the Ladder of Writing is a poetic, insightful, and ultimately moving exploration of 'the strange science of writing.

The death penalty is so deeply rooted in the history of humanity that it will not be possible to abolish it any time soon, together with its ancestral models, such as lynching, stoning and torture. There is little use in appealing to absolute ethical values or to juridical principles held to be universal. A realistic approach suggests a careful consideration of the function the death penalty performed – and still performs – in the structures of political power and in the (...) hierarchical and repressive logic of religions, be they transcendent or nontranscendent. The struggle against the death penalty cannot but coincide with a wide-ranging political and cultural battle against the philosophies and ideologies that venerate “temporal idols” and demand an absolute faith tirelessly decreeing absolute punishments. The supreme punishment has always been a “religious penalty.” The supreme and definitive punishment is founded on a supreme and definitive certainty. The dogmatic certainty of the supreme judge knows no compassion – knows not the feeling of humanity’s common suffering and unhappiness; such certainty makes no provision for the misery, fragility and vulnerability of the human condition. Capital judgment upsets the only indisputable human solidarity – our solidarity against death. (shrink)

First published: 2010; Previous edition: 2012..

The experience of musical surprise is explained by psychologists in terms of the thwarting of prior musical expectations. The assumption that surprise is always caused by expectations is widespread not just in psychology at large, but also in philosophy. I argue here that this assumption is ill-founded. Many musical surprises, as well as many non-musical instances of perceptual surprise, can be explained by the falsification of assessments of the present, rendering the appeal to expectations unnecessary. I elaborate the positive view (...) before considering objections, and offering replies. (shrink)

Widely adopted for classroom use, this book offers translations of four major works of ancient Greek literature which treat the life and thought of Socrates, focusing particularly on his trial and defense (the platonic dialogues Euthyphro,...

Progress in addiction science is hampered by disagreements and ambiguity around its core construct: addiction. Addiction Ontology (AddictO) offers a path to a solution of the kind that has addressed similar problems in other areas of science: a set of clearly and uniquely defined entities to which terms such as ‘addiction’, addictive disorder’ and ‘substance dependence ’can be applied for ease of reference while recognizing that it is the construct definitions and their unique IDs that are central, not the terms.

In arbitrating between representational and relational theories of perception, perceptual illusions—cases in which a subject’s perceptual experience diverges from the way the world really is—constitute an important battleground. The debate has, however, been dominated by discussions of visual perception. In attempting to extend the debate to audition, it is appropriate to start by considering what is thought to be a key case of auditory illusion. I consider the phenomenon of the ‘missing fundamental’, as well as examining a notion that is (...) often deployed by representationalists to explain it—namely, perceptual inference. Though it is frequently deployed as an explanatory concept by inferentialists, the notion of perceptual inference is somewhat opaque. Here, I formulate a ‘job description’ for perceptual inference, involving rule-following. I then identify two sets of cases that commonly prompt the invocation of perceptual inference: namely, cases of perceptual illusion, and cases of veridical perception where the perceptual content outstrips the information present in the stimulus. I then argue that an appeal to perceptual inference is unnecessary, in the case of the missing fundamental, for two reasons. Firstly, the missing fundamental is not, after all, a clear candidate for the ascription of inferential capacity to the auditory system: it is neither an illusion, nor is it the case that the stimulus is crucially impoverished. That is, it submits to a ‘direct’ explanation. Secondly, given the adequacy of a simpler explanation, and the difficulty between distinguishing between real rule-following and the mere appearance of it, I argue that we should avoid ascribing inferential capacity to the auditory system. I close by considering objections, and offering replies. (shrink)

Stereological techniques allow biologists to create quantitative, three-dimensional descriptions of biological structures from two- dimensional images of tissue viewed under the microscope. For example, they can accurately estimate the size of a particular organelle, the total length of a mass of capillaries, or the number of neurons or synapses in a particular region of the brain. This book provides a practical guide to designing and critically evaluating stereological studies of the nervous system and other tissues. It explains the basic concepts (...) behind design-based stereology and how to get started. Also included are detailed descriptions of how to prepare tissue appropriately, perform pilot studies and decide on the appropriate sampling strategy, and account for phenomena such as tissue shrinkage. Numerous examples of applications of stereological methods that are applicable to studies of the central system and a wide variety of other tissues are explained. The book is therefore essential reading for neurobiologists and cell biologists interested in generating accurate representations of cell and tissue architecture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Between Two Worlds: East and West: An AutobiographyWilliam EdelglassBetween Two Worlds: East and West: An Autobiography. By J. N. Mohanty. Oxford: Oxford University Press, 2002. Pp. x + 134.The British philosopher Anthony Quinton once described J. N. Mohanty as "The one and only x who is a specialist in Navya-Nyāya, Husserl, and Frege." Between Two Worlds: East and West is the extraordinary story of Mohanty's (...) career as a student, teacher, and scholar of Indian and German philosophy. Told against the backdrop of the struggle for Indian Independence, the trauma of partition, the intellectual and cultural glory of Calcutta, postwar Germany, and the United States of the last generation, Mohanty's story is a page-turner filled with fascinating anecdotes from his own life as well as the lives of the many remarkable thinkers and public figures he has encountered. It is also a story of the concrete historical situations that enabled Mohanty's singular contribution to philosophy: the decades of study with some of India's most learned paṇḍits, the opportunities offered during his years as a student in Göttingen, and his close collegial relationships with Aron Gurwitsch, Hans Jonas, and Hannah Arendt. Though he set out to write an autobiography that was explicitly not a philosophical text, Mohanty observes that "since my life has been primarily dedicated to the pursuit of philosophical ideas, the connection of the story of my life to my philosophical interests was almost unavoidable" (p. ix). In addition to brief discussions of some of the philosophical questions he has pursued in his previous writings, Mohanty here reflects on cultural identity, the life of the mind, and religion and spirituality, as well as social and political questions.Born in 1928, Mohanty enjoyed a pleasant and comfortable childhood supported by the loving attention of an extended family. (In this story families are adaptable, ever incorporating others into the love and care of a network grounded in mutual support, shared food, and conversation.) The family home was in the small village of Nilakaṇṭhapur (the seat of the blue-necked god, i.e., Śiva), where Mohanty's [End Page 139] father had been raised. His father had left the village for a successful career as a judge under the British Raj, bringing both social prominence and moderate wealth. But his father's career required periodic moves, and it was the village to which they regularly returned that Mohanty considered home. It is a pleasure to read Mohanty's descriptions of the cycle of the seasons, village life, local customs, family characters, and the rambling house with its temple and many rooms. Mohanty still thinks of himself as a "village boy," and these pages are written with much tenderness and enough historical background to contextualize his descriptions.Unlike his father, Mohanty was not educated in the village school. He himself was born in the regional capital of Cuttack and educated at the English government school in town. Mohanty has fond recollections of his teachers and the special school holidays, including the sports festivals, the single religious holiday observed by the school—the worship of the goddess of learning, Saraswati—and the distribution of prizes for academic distinction. Mohanty would inevitably receive numerous prizes. Later, at his matriculation from high school, Mohanty achieved the highest scores in all of Orissa, and stood first in the university following his studies of mathematics, logic, and Sanskrit in Cuttack. Upon completion of his study of philosophy and law at Presidency College (Calcutta), Mohanty again stood first in the First Class, and then again for his graduate work at Calcutta University. Mohanty's schooling was augmented with lessons from private tutors at home that preceded or followed the regular school hours. "Every morning," Mohanty writes, he and his siblingswould recite conjugations and declensions of Sanskrit verbs and nouns loud enough to be heard outside the house; we would compete to do it first. The pandit [Nilakantha Misra, Mohanty's first Sanskrit teacher] taught me all the grammar that I learnt later. He also taught this ten-year-old boy the primer of logic Tarkasaṃgraha, and Kalidāsa's Raghuvaṃśaṃ. (p. 6)Mohanty... (shrink)

This essay undertakes a critical deconstruction of the core axiomatic principle of the North Korean Juche ideology: “Man is the master of everything and decides everything.” The author examines the axiom as an epistemic construction that structures human perception of objective reality, identifying fundamental philosophical problems in its binary opposition of “man” and “everything.” Despite official North Korean claims that Juche is an “original revolutionary philosophy” and a “man-centered philosophy,” critical analysis reveals that the axiom is nonsensical, that it has (...) no genuine or real philosophical content, and that the Juche ideology is neither humanist nor materialist nor rationalist. (shrink)

Medical ethics committees are increasingly called on to assist doctors, patients, and families in resolving difficult ethics issues. Although committees are becoming more sophisticated in the substance of medical ethics, little attention has been given to the processes these committees use to facilitate decision-making. In 1990, the National Institute for Dispute Resolution in Washington, D.C., provided a planning grant from its Innovation Fund to the Institute of Public Law of the University of New Mexico School of Law to look at (...) what ethics committees can learn from facilitation and mediation techniques. The study's thesis was that, if adapted for use by medical ethics committees, facilitation and mediation techniques can be helpful to those bodies in case review consultations and in other internal committee processes. This article reports on that project. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

In The Metaphysics of Margaret Cavendish and Anne Conway, Marcy P. Lascano holds up the metaphysical views of two early modern women philosophers alongside one another in order to demonstrate that...

If, as many suppose, pornography changes people, a question arises as to how.1 One answer to this question offers a grand and noble vision. Inspired by the idea that pornography is speech, and inspired by a certain liberal ideal about the point of speech in political life, some theorists say that pornography contributes to that liberal ideal: pornography, even at its most violent and misogynistic, and even at its most harmful, is political speech that aims to express certain views about (...) the good life, 2aims to persuade its consumers of a certain political point of view—and to some extent succeeds in persuading them. Ronald Dworkin suggests that the pornographer contributes to the ‘moral environment, by expressing his political or social convictions or tastes or prejudices informally’, that pornography ‘seeks to deliver’ a ‘message’ , that it reflects the ‘opinion’ that ‘women are submissive, or enjoy being dominated, or should be treated as if they did’, that it is comparable to speech ‘advocating that women occupy inferior roles’.3 Pornography on this view is political speech that aims to persuade its listeners of the truth of certain ideas about women, and of course ‘the government must leave to the people the evaluation of ideas’.4 Another answer offers a vision that is not grand and noble, but thoroughly reductive. Pornography is not politically persuasive speech, but speech that works by a process of psychological conditioning. This view seems common enough in the social science literature. Consider, for example, this description of an early experiment, from a time that pre-dates contemporary political debate. (shrink)

Sex differences in behavior are most interesting when they are the result of inherent differences in the operational rules motivating behavior and not merely a reflection of differing life history experiences. American men and women exhibit a few differences in testamentary patterns of property allocation that appear to be due to inherently different rules of allocation. Even when analyses control for resources and surviving kin configurations, women distribute their property among a greater number of individual beneficiaries than do men. The (...) most striking differences in property allocation between men and women occur within the nuclear family and reflect differences in reproductive life span and the resulting reproductive conflicts between spouses that can endure beyond death. (shrink)

Aesthetics is not a subject usually associated with North Korea in Western scholarship, the usual tropes being autocracy, counterfeiting, drugs, human-rights abuse, famine, nuclear weapons, party-military dictatorship, Stalinism, and totalitarianism. Where the arts are concerned, they are typically seen as crude political propaganda. One British museum specialist writes that North Korean visual art is an "art under control," and one Russian historian insists that North Korean literature is devoid of the "beauty of language."1 As the short turns of phrase and (...) value judgments indicate, there has been no real attempt in English to engage the North Korean aesthetic on descriptive terms.North Korea is not a liberal .. (shrink)

Almost every facet of the experience of musical listening—from pitch, to rhythm, to the experience of emotion—is thought to be shaped by the meeting and thwarting of expectations. But it is unclear what kind of mental states these expectations are, what their format is, and whether they are conscious or unconscious. Here, we distinguish between different modes of musical listening, arguing that expectations play different roles in each, and we point to the need for increased collaboration between music psychologists and (...) philosophers in order to arrive at a more detailed characterisation of conscious musical experience and the role of expectations therein. (shrink)

Cornel West is one of the nation's premier public intellectuals and one of the great prophetic voices of our era. Whether he is writing a scholarly book or an article for Newsweek, whether he is speaking of Emerson, Gramsci, or Marvin Gaye, his work radiates a passion that reflects the rich traditions he draws on and weaves togetherÑBaptist preaching, American transcendentalism, jazz, radical politics. This anthology reveals the dazzling range of West's work, from his explorations of ”Prophetic Pragmatism” (...) to his philosophizing on hip-hop.The Cornel West Reader traces the development of West's extraordinary career as academic, public intellectual, and activist. In his essays, articles, books, and interviews, West emerges as America's social conscience, urging attention to complicated issues of racial and economic justice, sexuality and gender, history and politics. This collection represents the best work of an always compelling, often controversial, and absolutely essential philosopher of the modern American experience. (shrink)

Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued (...) throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West... may well be the pre-eminent African American intellectual of our generation."—The Nation "_The American Evasion of Philosophy_ is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty.... What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor. (shrink)

This book constitutes the first treatment of C. S. Peirce’s unique concept of habit. Habit animated the pragmatists of the 19th and early 20th centuries, who picked up the baton from classical scholars, principally Aristotle. Most prominent among the pragmatists thereafter is Charles Sanders Peirce. In our vernacular, habit connotes a pattern of conduct. Nonetheless, Peirce’s concept transcends application to mere regularity or to human conduct; it extends into natural and social phenomena, making cohesive inner and outer worlds. Chapters in (...) this anthology define and amplify Peircean habit; as such, they highlight the dialectic between doubt and belief. Doubt destabilizes habit, leaving open the possibility for new beliefs in the form of habit-change; and without habit-change, the regularity would fall short of habit – conforming to automatic/mechanistic systems. This treatment of habit showcases how, through human agency, innovative regularities of behavior and thought advance the process of making the unconscious conscious. The latter materializes when affordances form the basis for modifications in action schemas and modes of reasoning. Further, the book charts how indexical signs in language and action are pivotal in establishing attentional patterns; and how these habits accommodate novel orientations within event templates. It is intended for those interested in Peirce’s metaphysic or semiotic, including both senior scholars and students of philosophy and religion, psychology, sociology and anthropology, as well as mathematics, and the natural sciences. (shrink)

The Term ‘liberty’ invokes such universal respect that most modern political economists and moralists endeavour to find a conspicuous place for it somewhere in their systems or prescriptions. But in view of the innumerable senses of this term an insistence on some kind of definition prior to any discussion seems to be justified. For our present purposes attention to two particularly conflicting interpretations will be sufficient. These are sometimes called the ‘negative’ and the ‘positive’ notions of Liberty. According to the (...) ‘negative’ notion, my own liberty implies the reduction to a minimum of the deliberate interference of other human beings within the area in which I wish to act. Conversely the absence of liberty, or coercion, is regarded as undesirable because it amounts to the prevention by other persons of my doing what I want. On the other hand, the ‘positive’ sense of the word ‘liberty’ consists in the attainment of self-mastery, or, in other words, the release from the domination of ‘adverse’ influences. This ‘slavery’ from which men ‘liberate’ themselves is variously described to include slavery to ‘nature’, to ‘unbridled passions’, to ‘irrational impulses’, or simply slavery to one's ‘lower nature’. ‘Positive’ liberty is then identified with ‘self-realisation’ or an awakening into a conscious state of rationality. The fact that it is contended that such a state can often be attained only by the interference of other ‘rational’ persons who ‘liberate’ their fellow beings from their ‘irrationality’, brings this interpretation of liberty into open and striking conflict with liberty in the ‘negative’ sense. (shrink)

This article investigates the scope of a firm's enterprise strategy which is defined as the range of stakeholder satisfaction realized by a firm at a particular point in time. We found that prior profitability and several of the firm's grand strategies were correlated with enterprise strategy scope. Furthermore, environmental munificence was found to have a curvilinear relationship with enterprise strategy. Overall, this study refined and extended our understanding of enterprise strategy and stakeholder management.

The use of nonhuman animals as models in research and drug testing is a key route through which contemporary scientific knowledge is certified. Given ethical concerns, regulation of animal research promotes the use of less “sentient” animals. This paper draws on a documentary analysis of legal documents and qualitative interviews with Named Veterinary Surgeons and others at a commercial laboratory in the UK. Its key claim is that the concept of animal sentience is entangled with a particular imaginary of how (...) the general public or wider society views animals. We call this imaginary societal sentience. Against a backdrop of increasing ethnographic work on care encounters in the laboratory, this concept helps to stress the wider context within which such encounters take place. We conclude that societal sentience has potential purchase beyond the animal research field, in helping to highlight the affective dimension of public imaginaries and their ethical consequences. Researching and critiquing societal sentience, we argue, may ultimately have more impact on the fate of humans and nonhumans in the laboratory than focusing wholly on ethics as situated practice. (shrink)