Using Chicago as our case, this article puts forth a notion of black placemaking that privileges the creative, celebratory, playful, pleasurable, and poetic experiences of being black and being around other black people in the city. Black placemaking refers to the ways that urban black Americans create sites of endurance, belonging, and resistance through social interaction. Our framework offers a corrective to existing accounts that depict urban blacks as bounded, plagued by violence, victims and perpetrators, unproductive, and isolated from one (...) another and the city writ large. While ignoring neither the external assaults on black spaces nor the internal dangers that can make everyday life difficult, we highlight how black people make places in spite of those realities. Our four cases – the black digital commons, black public housing reunions, black lesbian and gay nightlife, and black Little League baseball – elucidate the matter of black lives across genders, sexualities, ages, classes, and politics. (shrink)

O presente texto tem como propósito, primeiramente, prescrutar a gênese e a particularidade do racismo no modo de produção capitalista, para revelar a conexão íntima existente entre a ideologia do racismo e a ascendência do capital monopolista. Num segundo momento, pretende-se observar como o racismo se constitui como mecanismo fundamental para operar a divisão interna da classe trabalhadora, em que o capital constitui uma espécie de “aristocracia operária” para intensificar suas desumanizações contra os seres humanos racializados. Por fim, justifica-se o (...) protagonismo das táticas combativas do racismo no contexto da predominância do capital mais fetichizado plasmado na história. A pesquisa tem como fundamento a teoria marxiana e as contribuições contrapostas ao racismo desenvolvidas por autores como Eric Williams, René Depestre, Augusto Buonicore, Demétrio Magnoli e Keeanga-Yamahtta Taylor. (shrink)

The moral doctrine of Hobbes, in many ways the most interesting of our major British philosophers, is, I think, commonly seen in a false perspective which has seriously obscured its real affinities. This is, no doubt, largely due to the fact that most modern readers begin and end their study of Hobbes's ethics with the Leviathan , a rhetorical and, in many ways, a popular Streitschrift published in the very culmination of what looked at the time to be a permanent (...) revolution, and do not pay such attention to the more calmly argued statements of the same doctrine contained in the Elements of Law , circulated before the outbreak of the Civil War, or the De Cive. (shrink)

The characterization of the vices as ‘deadly’ has been explained in terms of the fatal harm they bring to those who possess them. Little has as yet been said about their effect on others, though there have been indications that at least potentially, they are likely to be harmful to others as well. A question is raised on whether the disposition of the vicious is such that by possessing a particular vice, they have further vicious tendencies as well.

This chapter explores the particular vice of acedia or sloth. Sloth is a paralyzing vice, with the slothful carrying the burden of a useless self. Awareness of this condition explains occurrent moods of indolence, hopelessness, and despair. If, like Oblomov, they manage nonetheless to achieve a relatively contented state of mind then this is because they have found some mental busyness and are given to idle daydreams, which may, at least for periods of time, conceal their burden from themselves.

This introductory chapter begins with a discussion of the vices considered in this essay, namely, sloth, envy, avarice, pride, anger, lust, and gluttony. It argues that these so-called ‘deadly sins’ were correctly named and correctly classed together. Irrespective of their theological background, they are similar in structure in that the agent’s thoughts and desires, while differing in content depending on the vice in question, focus primarily on the self and its position in the world. They are similar also in that (...) in each case they are destructive of that self and prevent its flourishing. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

I must explain at once that these few pages do not attempt or pretend to be anything like a formal review of the recently published posthumous volume of Professor Bowman with the same title. I am precluded from writing such a review partly by the wide range of problems attacked by the author, partly by my own insufficient familiarity with many of the positions of the most recent physical and natural science which are brought under review. I will therefore confine (...) myself, so far as the strict business of the reviewer is concerned, to the single remark that the editor, Professor J. W. Scott, has discharged his difficult task of preparing the book for publication—no easy matter, as will be seen from his Preface—with equal skill and devotion, and has laid himself open to no worse criticism than that there are less than a dozen obvious slight misprints which have escaped detection, but will readily be detected by a careful reader. What I propose to do in the remarks which follow is simply to indicate the very real importance of the book by saying something as to its main purpose and thesis, and the points where I still feel that there is some difficulty or ambiguity about the writer's position which would, no doubt, have been largely cleared up if he had lived to reconstruct the whole six of his Vanuxem Lectures for publication as he has done the first three. (shrink)

Is it possible to say anything on the well-worn theme of human freedom or unfreedom which has not been ahready better said by someone else before us? It may be doubted; yet it is always worth while to see whether we cannot at least set what is perhaps already familiar to us in a fresh light and so come to a clearer comprehension of our own meaning. This, at any rate, is all that will be attempted in these pages; I (...) have spoken in an earlier essay of the “practical situation” in which we find ourselves whenever we have to make a decision as involving indetermination , and my purpose is simply to make it plainer to myself, and so incidentally perhaps to a reader, what I mean by such an expression. I shall start, then, by adopting what we may perhaps agree to call a phenomenological attitude to the subject; that is, I will try to describe the facts in a way which anyone who recalls occasions when he has been driven to take a decision will recognize as faithful to his experience, without imparting into the description any element of explanatory speculative hypothesis. The description is meant to be one which will be admitted to be true to the “appearances,” independently of any theory about the “freedom of the will”—to describe correctly that which it is the object of all such theories to explain. (shrink)

In the final essay of Totem and Taboo, Freud infamously claims that civilization began when a band of brothers brutally murdered their father. This postulation leads Freud to conclude that "the beginnings of religion, morals, society and art converge in the Oedipus complex,"1 and, accordingly, most readers, regardless of their argument, presuppose that the text depicts a "fundamental oedipal revolt."2 This is how Peter Gay characterizes the action of Totem and Taboo in his short introduction to the Norton Standard Edition, (...) and this is how the text is generally remembered. While we may forget the moves of Freud's argument and the details of his historical narrative—not to mention the first three essays of the .. (shrink)

Measuring outcomes using quantitative analytic methods is the hallmark of scientific research in healthcare. For clinical ethics support services (CESS), tangible outcome metrics are lacking and literature examining CESS quality is limited to evaluation of single cases or the influence on individual healthcare professional’s perceptions or behaviour. This represents an enormous barrier to implementing and evaluating ethics initiatives to improve quality. In this context, Kok _et al_ propose a theoretical framework for how moral case deliberation (MCD) can drive quality at (...) an organisational-level, termed _morisprudence_ 1. By offering mechanistic insights into how MCD can lead to organisational learning and quality improvement (QI), they provide a roadmap for actionable items to measure quality. As conceptualised, _morisprudence_ follows accumulation of organisational practical wisdom from a repertoire of ‘paradigmatic’ MCDs, aiding identification of patterns of morally important features. Here, there are parallels between healthcare professionals’ clinical judgement, where past experience... (shrink)

Socialism and Feminism in the 19th century.

_The Power of Religion in the Public Sphere_ represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does—or should—religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the (...) political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics. (shrink)

Compared to institutional and area-based ethics committees, little is known about the structure and activities performed by ethics committees at national medical organizations and societies. This five year follow-up study aimed to determine (1) the creation and function of ethics committees at medical organizations in Japan, and (2) their general strategies to deal with ethical problems. The study sample included the member societies of the Japanese Association of Medical Sciences (n=92 in 1998, n=96 in 2003). Instruments consisted of two sections: (...) (1) the structure, function and activities of ethics committees, and (2) the strategies for dealing with ethical problems. Response rates were 84.4% in 1998 and 64.4% in 2003. Findings showed a significant increase of ethics committees at medical organizations between 1998 (25.6%) and 2003 (50.0%). Members were mostly male, medical doctors in clinical or basic medicine, and members of the organization. The major functions of ethics committees were ethical reviews of research protocols, policy making and ethical reviews of manuscripts submitted for journal publication. Among organizations that did not have an ethics committee, a significant decrease was found in organizations that replied that they had never experienced an ethical problem which needed further investigation (p<0.01). Findings suggested an overall rise in awareness of the importance of ethical issues and also highlighted an increase in recognition of responsibility regarding ethical problems. (shrink)

In this fresh evaluation of Western ethics, noted philosopher Richard Taylor argues that philosophy must return to the classical notion of virtue as the basis of ethics. To ancient Greek and Roman philosophers, ethics was chiefly the study of how individuals attain personal excellence, or "virtue," defined as intellectual sophistication, wisdom, strength of character, and creativity. With the ascendancy of the Judeo-Christian ethic, says Taylor, this emphasis on pride of personal worth was lost. Instead, philosophy became preoccupied with (...) defining right and wrong in terms of a divine lawgiver, and the concept of virtue was debased to mean mere obedience to divine law. Even today, in the absence of religious belief, modern thinkers unwittingly continue this legacy by creating hairsplitting definitions of good and evil. Taylor points out that the ancients rightly understood the ultimate concern of ethics to be the search for happiness, a concept that seems to have eluded contemporary society despite unprecedented prosperity and convenience. Extolling Aristotle's Nicomachean Ethics, Taylor urges us to reread this brilliant and still relevant treatise, especially its emphasis on an ethic of aspiration. (shrink)

Ambitiously identifying fresh issues in the study of complex systems, Peter J. Taylor, in a model of interdisciplinary exploration, makes these concerns accessible to scholars in the fields of ecology, environmental science, and science studies. Unruly Complexity explores concepts used to deal with complexity in three realms: ecology and socio-environmental change; the collective constitution of knowledge; and the interpretations of science as they influence subsequent research. For each realm Taylor shows that unruly complexity-situations that lack definite boundaries, where (...) what goes on "outside" continually restructures what is "inside," and where diverse processes come together to produce change-should not be suppressed by partitioning complexity into well-bounded systems that can be studied or managed from an outside vantage point. Using case studies from Australia, North America, and Africa, he encourages readers to be troubled by conventional boundaries-especially between science and the interpretation of science-and to reflect more self-consciously on the conceptual and practical choices researchers make. (shrink)

In a highly original and provocative essay entitled “Behavior, Purpose and Teleology”, published a few years ago, Professors Arturo Rosenblueth, Norbert Wiener and Julian Bigelow attempt to indicate the scientific importance and usefulness of the concepts of purpose and teleology. Since this essay appeared the suggestions it contains seem to have acquired a significance which was not wholly apparent at that time. This is due primarily to the fact that a somewhat novel and, it appears to some, revolutionary approach to (...) certain problems has arisen in the sciences, an approach which is more or less loosely referred to as “cybernetics,” and among whose outstanding spokesmen are to be found the very authors of this essay—particularly Professor Wiener, whose recently published Cybernetics has been claiming the attention of an increasing number of scientists and non-scientists alike. In his book, it may be noted, Professor Wiener, in tracing the development of cybernetics over the past few years, gives a good indication of the importance he attaches to the earlier essay. He writes, with reference to it: “The three of us [Rosenblueth, Wiener and Bigelow] felt that this new point of view merited a paper, which we wrote up and published. Dr. Rosenblueth and I foresaw that the paper could only be a statement of program for a large body of experimental work, and we decided that if we could ever bring our plan for an interscientific institute to fruition, this topic would furnish an almost ideal center for our activity”. It would seem, then, that an examination of the contents of this essay should not be without interest at this time. (shrink)

Ethical principles including autonomy, justice and equality function in the same paradigm of thought, that is, logocentrism - an epistemological predilection that relies on the analytic power of deciphering between binary oppositions. By studying observable behavior with an analytical approach, however, one immediately limits any recognition and possible understanding of modes of thought based on separate epistemologies. This article seeks to reveal an epistemological predilection that diverges from logocentrism yet continues to function as a fundamental component of ethical behavior. The (...) issue of cancer disclosure in Japan is used to exemplify the nature of relative subjectivity (kankeiteki-shukansei), a term I define and believe to be an epistemological predisposition fundamental to ethical behavior. Relative subjectivity denotes an epistemology quintessential to the behavior of individuals who attend to the respective tides of each particular situation, each interpersonal relationship or, in the context of clinical medicine, to the needs and values of each patient. (shrink)

First, the authors should be congratulated for bringing our attention to this important issue. They have made important observations about what may be holding us back in efforts to make progress in...

ABSTRACT The financial crisis was in large part caused, prolonged, and worsened by a series of government actions and interventions. The housing boom and bust that precipitated the crisis were enabled by extraordinarily loose monetary policy. After the housing boom came to an end, the Federal Reserve misdiagnosed financial markets' uncertainty about the location and value of risky subprime mortgage‐backed securities as being, instead, a liquidity problem, and it took inappropriate compensatory actions that had side effects that included raising the (...) price of oil. Finally, in mid‐September 2008, the government's ad‐hoc bailouts, and the unpredictable terms of the proposed tarp legislation, appear to have caused a sharp spike in uncertainty in the financial markets. (shrink)

Much recent comment has been concerned with a perceived distinction between socially responsible investment and the older style of ethical investment, which operates on the basis of exclusion criteria. However, the distinction between SRI and ethical investment is not as clear‐cut as some reports have implied, in that some of the longer‐established funds have SRI characteristics. An example is the CIS’s Environ Trust, established in 1990, the operation of which has recently assisted the CIS in the adoption of SRI schemes (...) for all its funds. The application of SRI introduces to mainstream funds the principle of engagement with companies. Investment is then based on the selection of ‘best practice’ companies rather than on criteria of exclusion. This suggests that there is scope for applying the experience of specialised ethical funds to the encouragement of greater social awareness by large shareholders in general. (shrink)

In an important and provocative paper Christopher Freiman recently has defended the view that vote-buying should be legal in democratic societies. Freiman offers four arguments in support of this claim: that vote buying would be ex ante beneficial to both the buyers and sellers of votes; that voters enjoy wide discretion in how they use their votes, and so this should extend to selling them; that vote markets would lead to electoral outcomes that better reflect voters’ preferences; and that vote-buying (...) is relevantly similar to other democratic practices that are currently legal, such as logrolling and earmarking. In this paper I will address the last of Freiman’s arguments. I will argue that there are significant disanalogies between vote buying and both logrolling and earmarking, and that these differences justify the legal prohibition of the former practice while legally permitting the latter two. (shrink)

George Herbert Mead (1863-1931), American philosopher and social theorist, is often classed with William James, Charles Sanders Peirce, and John Dewey as one of the most significant figures in classical American pragmatism. Dewey referred to Mead as “a seminal mind of the very first order” (Dewey, 1932, xl). Yet by the middle of the twentieth-century, Mead's prestige was greatest outside of professional philosophical circles. He is considered by many to be the father of the school of Symbolic Interactionism in sociology (...) and social psychology, although he did not use this nomenclature. Perhaps Mead's principal influence in philosophical circles occurred as a result of his friendship with John Dewey. There is little question that Mead and Dewey had an enduring influence on each other, with Mead contributing an original theory of the development of the self through communication. This theory has in recent years played a central role in the work of Jürgen Habermas. While Mead is best known for his work on the nature of the self and intersubjectivity, he also developed a theory of action, and a metaphysics that emphasizes emergence and temporality, in which the past and future are viewed through the lens of the present. Although the extent of Mead's reach is considerable, he never published a monograph. His most famous work, Mind, Self, and Society from the Standpoint of a Social Behaviorist, was published after his death and is a compilation of student notes and selections from unpublished manuscripts. (shrink)

In view of the ethical crises that have proliferated over the last decade, scholars have reflected critically on the ideal of management as a value-neutral, objective science. The alternative conceptualization of management as a craft has been introduced but not yet sufficiently elaborated. In particular, although authors such as Mintzberg and MacIntyre suggest craft as an appropriate alternative to science, neither of them systematically describes what “craft” is, and thus how it could inform an ethical managerial orientation. In this paper, (...) we draw from the literature to elaborate three caring orientations associated with craft practices: caring for materials, caring for process, and caring for end-users. We suggest that conceptualizing management as a craft in these terms offers an approach to business ethics that goes beyond the “ethics of compliance” and toward a more embodied and embedded form of ethical enactment within organizations. (shrink)

This chapter contains sections titled: Philosophy and theology God and natural philosophy Religion and political philosophy.

AbstractMichel Foucault is well known as a theorist of power who provided forceful critiques of institutions of confinement such as the psychiatric asylum and the prison. Although the invention of factory farms and industrial slaughterhouses, like prisons and psychiatric hospitals, can be considered emblematic moments in a history of modernity, and although the modern farm is an institution of confinement comparable to the prison, Foucault never addressed these institutions, the politics of animal agriculture, or power relationships between humans and other (...) animals more generally. The few times that Foucault discussed animality or human–animal relations, animals and animality remained metaphors for humans and human experiences. Despite Foucault's failure to analyze human–nonhuman animal relations, a significant body of Critical Animal Studies literature has mobilized Foucault's work over the last decade. In particular, a number of scholars have taken up Foucault's writings to consider how relations between humans and nonhuman animals in agriculture might be conceptualized as instances of sovereign power, biopower, disciplinary power, and pastoral power, as well as why we may not think that these are power relations at all. This essay provides an overview of Foucault's accounts of power and of the Foucauldian scholarship that applies these accounts to human–nonhuman animal relations in animal agriculture. (shrink)

The possibilities of non-invasive prenatal testing (NIPT) are expanding, and the use of NIPT for adult-onset conditions may become widely available in the near future. If parents use NIPT to test for these conditions, and the pregnancy is continued, they will have information about the child’s genetic predisposition from birth. In this paper, we argue that prospective parents should be able to access NIPT for an adult-onset condition, even when they have no intention to terminate the pregnancy. We begin by (...) outlining the arguments against testing in such a situation, which generally apply the same considerations that apply in the predictive testing of a minor to the fetus in utero. We then contend, firstly, that there are important practical considerations that support availability of testing for prospective parents regardless of their stated intentions. Secondly, we object to the ethical equation of a fetus in utero with a minor. We base our analysis on a view of pregnancy that conceptualises the fetus as a part of the gestational parent, as opposed to the more common ‘container’ model of pregnancy. We suggest that fetal information is best conceptualised as shared information between the gestational parent and future child. Thus, it should be approached in similar ways as other kinds of shared information (such as genetic information with implications for family members), where a person has a claim over their own information, but should be encouraged to consider the interests of other relevant parties. (shrink)

How can people of diverse religious, ethnic, and linguistic allegiances and identities live together without committing violence, inflicting suffering, or oppressing each other? In this volume, contributors explore the limits of toleration and suggest we think beyond them to mutual respect. Salman Rushdie reflects on the once tolerant Sufi-Hindu culture of Kashmir. Ira Katznelson follows with an intellectual history of toleration as a layered institution in the West. Charles Taylor advances a new approach to secularism in our multicultural world, (...) and Akeel Bilgrami responds by offering context and caution to that approach. Nadia Urbinati explores why Cicero's humanist ideal of Concord was not used in response to religious discord. The volume concludes with a refutation of the claim that toleration was invented in the West. Rajeev Bhargava writes on Asoka's India, and Karen Barkey explores toleration within the Ottoman and Habsburg Empires. Sudipta Kaviraj examines accommodations and conflicts in India, and Alfred Stepan highlights contributions to toleration and multiple democratic secularisms in such Muslim-majority countries as Indonesia and Senegal. (shrink)

Originally published between 1982 and 1991 the 3 volumes in this set Reflect the diversity in Hegelianism and every branch of philosophy which he contributed to. Examine Hegel's work in relation to Marx and Wittgenstein Discuss Hegel's social theory Examine British Hegelian thinking and the lines of its development Offer an interpretation of Hegelian theory that is relevant for the understanding of modern republican constitutions.

The age of information, media, and virtuality is transforming every aspect of human experience. Questions that have long haunted the philosophical imagination are becoming urgent practical concerns: Where does the natural end and the artificial begin? Is there a difference between the material and the immaterial? In his new work, Mark C. Taylor extends his ongoing investigation of postmodern worlds by critically examining a wide range of contemporary cultural practices. Nothing defines postmodernism so well as its refusal of depth, (...) its emphasis on appearance and spectacle, its tendency to collapse a three-dimensional world in which image and reality are distinct into a two-dimensional world in which they merge. The postmodern world, Taylor argues, is a world of surfaces, and the postmodern condition is one of profound superficiality. For many cultural commentators, postmodernism's inescapable play of surfaces is cause for despair. Taylor, on the other hand, shows that the disappearance of depth in postmodern culture is actually a liberation repleat with creative possibilities. Taylor introduces readers to a popular culture in which detectives--the postmodern heroes of Paul Auster and Dennis Potter--lift surfaces only to find more surfaces, and in which fashion advertising plays transparency against hiding. Taylor looks at the contemporary preoccupation with body piercing and tattooing, and asks whether these practices actually reveal or conceal. Phrenology and skin diseases, the "religious" architecture of Las Vegas, the limitless spread of computer networks--all are brought within the scope of Taylor's brilliant analysis. Postmodernism, he shows, has given us a new sense of the superficial, one in which the issue is not the absence of meaning but its uncontrollable, ecstatic proliferation. Embodying the very tendencies it analyzes, Hiding is unique. Conceived and developed with well-known designers Michael Rock and Susan Sellars, this work transgresses the boundary that customarily separates graphic design from the story within a text. The product of nearly three decades of reflection and writing, Hiding opens a window on contemporary culture. To follow the remarkable course Taylor charts is to see both our present and past differently and to encounter a future as disorienting as it is alluring. (shrink)