The persistence, and international expansion, of food banks as a non-governmental response to households experiencing food insecurity has been decried as an indicator of unacceptable levels of poverty in the countries in which they operate. In 1998, Poppendieck published a book, Sweet charity: emergency food and the end of entitlement, which has endured as an influential critique of food banks. Sweet charity‘s food bank critique is succinctly synthesized as encompassing seven deadly “ins” (1) inaccessibility, (2) inadequacy, (3) inappropriateness, (4) indignity, (...) (5) inefficiency, (6) insufficiency, and (7) instability. The purpose of this paper is to examine if and how the contemporary food bank critique differs from Sweet charity’s “ins” as a strategy for the formulation of synthesizing arguments for policy advocacy. We used critical interpretive synthesis methodology to identify relationships within and/or between existing critiques in the peer-reviewed literature as a means to create “‘synthetic constructs’ (new constructs generated through synthesis)” of circulating critiques. We analyzed 33 articles on food banks published since Sweet charity, with the “ins” as a starting point for coding. We found that the list of original “ins” related primarily to food bank operations has been consolidated over time. We found additional “ins” that extend the food bank critique beyond operations (ineffectiveness, inequality, institutionalization, invalidation of entitlements, invisibility). No synthetic construct emerged linking the critique of operational challenges facing food banks with one that suggests that food banks may be perpetuating inequity, posing a challenge for mutually supportive policy advocacy. (shrink)

This paper contrasts the perceptions of Canadians who are food-secure with the perceptions of Canadians who are food-insecure through the different meanings that they ascribe to a popular food product known as Kraft Dinner®. Data sources included individual interviews, focus group interviews, and newspaper articles. Our thematic analysis shows that food-secure Canadians tend to associate Kraft Dinner® with comfort, while food-insecure Canadians tend to associate Kraft Dinner® with discomfort. These differences in perspective partly stem from the fact that Kraft Dinner® (...) consumption by food-secure Canadians is voluntary whereas Kraft Dinner® consumption by food-insecure Canadians frequently is obligatory. These differences are magnified by the fact that food-insecure individuals are frequently obliged to consume Kraft Dinner® that has been prepared without milk, a fact that is outside the experience of, and unappreciated by, people who are food-secure. The food-secure perspective influences responses to food insecurity, as Kraft Dinner® is commonly donated by food-secure people to food banks and other food relief projects. Ignorance among food-secure people of what it is like to be food-insecure, we conclude, partly accounts for the perpetuation of local food charity as the dominant response to food insecurity in Canada. (shrink)

Machine generated contents note: Preface; Introduction; Part I. Global Health, Definitions and Descriptions: 1. What is global health? Solly Benatar and Ross Upshur; 2. The state of global health in a radically unequal world: patterns and prospects Ron Labonte and Ted Schrecker; 3. Addressing the societal determinants of health: the key global health ethics imperative of our times Anne-Emmanuelle Birn; 4. Gender and global health: inequality and differences Lesley Doyal and Sarah Payne; 5. Heath systems and health Martin McKee; Part (...) II. Global Health Ethics, Responsibilities and Justice: Some Central Issues: 6. Is there a need for global health ethics? For and against David Hunter and Angus Dawson; 7. Justice, infectious disease and globalisation Michael Selgelid; 8. International health inequalities and global justice: toward a middle ground Norman Daniels; 9. The human right to health Jonathan Wolff; 10. Responsibility for global health? Allen Buchanan and Matt DeCamp; 11. Global health ethics: the rationale for mutual caring Solly Benatar, Abdallah Daar and Peter Singer; Part III. Analyzing Some Reasons for Poor Health: 12. Trade and health: the ethics of global rights, regulation and redistribution Meri Koivusalo; 13. Debt, structural adjustment and health Jeff Rudin and David Sanders; 14. The international arms trade and global health Salahaddin Mahmudi-Azer; 15. Allocating resources in humanitarian medicine Samia Hurst, Nathalie Mezger and Alex Mauron; 16. International aid and global health Anthony Zwi; 17. Climate change and health: risks and inequities Sharon Friel, Colin Butler and Anthony McMichael; 18. Animals, the environment and global health David Benatar; 19. The global crisis and global health Stephen Gill and Isabella Bakker; Part IV. Shaping the Future: 20. Health impact fund: how to make new medicines accessible to all Thomas Pogge; 21. Biotechnology and global health Hassan Masun, Justin Chakma and Abdallah Daar; 22. Food security and global health Lynn McIntyre and Krista Rondeau; 23. International taxation Gillian Brock; 24. Global health research: changing the agenda Tikki Pang; 25. Justice and research in developing countries Alex John London; 26. Values in global health governance Kearsley Stewart, Gerald T. Keusch and Arthur Kleinman; 27. Poverty, distance and two dimensions of ethics Jonathan Glover; 28. Teaching global health ethics James Dwyer; 29. Towards a new common sense: the need for new paradigms of global health Isabella Bakker and Stephen Gill; Index. (shrink)

Shaming behavior on social media has been the cause of concern in recent public discourse. Supporters of online shaming argue that it is an important tool in helping to make social media and online communities safer and more welcoming to traditionally marginalized groups. Objections to shaming often sound like high-minded calls for civility, but I argue that shaming behavior poses serious risks. Here I identify moral and political risks of online shaming. In particular, shaming threatens to undermine our commitment to (...) the co-deliberative practices of morality. As a result, online shaming can undermine the very goals it is supposed to accomplish. (shrink)

Purpose Although current literature assumes positive outcomes for stakeholders resulting from an increase in power associated with CSR, this research suggests that this increase can lead to conflict within organizations, resulting in almost complete inactivity on CSR. Methods A Single in-depth case study, focusing on power as an embedded concept. Results Empirical evidence is used to demonstrate how some actors use CSR to improve their own positions within an organization. Resource dependence theory is used to highlight why this may be (...) a more significant concern for CSR. Conclusions Increasing power for CSR has the potential to offer actors associated with it increased personal power, and thus can attract opportunistic actors with little interest in realizing the benefits of CSR for the company and its stakeholders. Thus power can be an impediment to furthering CSR strategy and activities at the individual and organizational level. (shrink)

In this study, we use a mixed methods research design to investigate how national cultural forces may impede or enhance the positive impact of females’ economic and political empowerment on increasing gender diversity of corporate boards. Using both a longitudinal correlation-based methodology and a configurational approach with fuzzy-set qualitative comparative analysis, we integrate theoretical mechanisms from gender schema and institutional theories to develop a mid-range theory about how female empowerment and national culture shape gender diversity on corporate boards around the (...) world. With our configurational approach, we conceptually and empirically model the complexity that is associated with the simultaneous interdependencies, both complementary and substitutive ones, between female empowerment processes and various cultural dimensions. Our findings contribute unique insights to research focused on board gender diversity as well as provide information for firm decision makers and policymakers about possible solutions for addressing the continuing issue of the underrepresentation of women on corporate boards. (shrink)

What is an assurance? What do we do when we claim to know? Krista Lawlor offers an original account based on the work of J. L. Austin. She addresses challenges to contextualist semantic theories; resolves closure-based skeptical paradoxes; and helps us tread the line between acknowledging our fallibility and skepticism.

One way of understanding Kant’s views about moral emotions is the cultivation view. On this view, emotions play a role in Kantian morality provided they are properly cultivated. I evince a sceptical position about the cultivation view. First, I show that the textual evidence in support of cultivation is ambiguous. I then provide an account of emotions in Kant’s theory that explains both his positive and negative views about them. Emotions capture our attention such that they both disrupt the mind’s (...) composure and serve as a surrogate for reason. As such, Kant cannot recommend that we cultivate our emotions. (shrink)

Stakeholder theory has been an incredibly powerful tool for understanding and improving organisations, and their relationship with other actors in society. That these critical ideas are now accepted within mainstream business is due in no small part to the influence of stakeholder theory. However, improvements to stakeholder engagement through stakeholder theory have tended to help stakeholders who are already somewhat powerful within organisational settings, while those who are less powerful continue to be marginalised and routinely ignored. In this paper, we (...) argue that one possible obstacle preventing less powerful stakeholders from speaking up and/or being heard by organisations is found at the ontological level, where we have identified an ‘essentialist self’ underpinning the stakeholder concept. By deconstructing the stakeholder concept through how it is defined, discussed and debated, and linking this back to the practical consequences of the theory for the least powerful stakeholders, we are able to make three contributions. One, through our deconstruction, it is clear that at an ontological level, stakeholder theory is underpinned by an implicit, and problematic, assumption of the ‘essentialist self’, where the organisation is treated as the ‘natural, universal self’, and anyone not closely resembling this narrow (and unrealistic) view of self is treated as ‘other’. Two, we build on the work of authors such as Wicks et al. (Bus Ethics Q 4(4):475–497, 1994), who highlight the need for consideration of the self within stakeholder theory. We thus take our findings from contribution one and begin to build a more holistic view of the self within the stakeholder concept, where each self is encouraged to recognise common selves outside and inside the corporation. Third, we link the theoretical discussion to the practical by discussing some imperfect ways in which a more holistic, enriched stakeholder concept might begin to help mitigate marginalisation for some stakeholders. (shrink)

It has long been recognized that accountants practicing in business settings have a dual role: as employees, they are bound to the organization, and as professionals, they are bound by the profession’s code of ethical conduct : 119–128, 1986). These two roles highlight the need to recognize and consider both the ethical and economic implications of their decisions. Practicing industry accountants are commonly involved in a broad range of their firm’s business practices and decision making, and are increasingly exposed to (...) the commercial aspects of their companies. Also, during their education, they were trained on their professional responsibilities. However, in general, this education was not recent and may not have been reinforced. By contrast, accounting students have been recently and repeatedly exposed to and have knowledge about their professional responsibilities as an accountant, but limited, if any, exposure to the commercial aspects of business. Consequently, our first hypothesis predicts that the ethical sensitivity of practicing industry accountants will be lower than that of accounting students. We find limited support for this hypothesis. Second, we also examine company reward structure and predict that ethical sensitivity will be lower for those in a company with a reward structure narrowly focused only on financial goals as compared to those in a company with a broad reward structure. Third, we predict that the difference in ethical sensitivity levels between those in a company with a narrow reward structure as compared to those in a company with a broad financial reward structure will be higher for practicing industry accountants compared to accounting students. Results from our study generally support these last two predictions. Ethical sensitivity is lower for those in a company with a reward structure narrowly focused only on financial goals as compared to those in a company with a broad reward structure, suggesting that companies may be able to increase ethical awareness in their organizations by including non-financial goals in their reward structures. (shrink)

This book defends a novel theory of singular concepts, emphasizing the pragmatic requirements of singular concept possession and arguing that these requirements must be understood to institute traditions and policies of thought.

Shame is a Jekyll-and-Hyde emotion--it can be morally valuable, but it also has a dark side. Thomason presents a philosophically rigorous and nuanced account of shame that accommodates its harmful and helpful aspects. Thomason argues that despite its obvious drawbacks and moral ambiguity, shame's place in our lives is essential.

We all know that being reasonable is important in daily life. Beyond daily life, major political and ethical theorists give central place to reasonableness in their accounts of just and moral behaviour. In the law, at least in the Anglo-American setting, reasonableness is the standard for a wide range of behaviour, from administrative decisions to torts. But what is it to be reasonable? In answer, I provide a genealogical account of reasonableness. The functional perspective afforded by a genealogical account has (...) numerous payoffs, explaining important features of reasonableness, and enabling us to respond to worries about vagueness or subjectivity in the meaning of ‘reasonable’. (shrink)

Prior research shows adults believe objects exist for specialised purposes. This “one tool, one function” cognitive bias promotes efficient mastery of artefact function but could mean indiv...

Over eighty years ago, a third, previously unidentified copy of the Anglo-Norman prose chronicle, Le Livere de Reis de Engleterre,was discovered in John Rylands French MS 64. Despite this discovery, and the paucity of witnesses to this chronicle, scholars of LRE generally pass over the version contained in the John Rylands manuscript. Through an examination of the sources and variant readings of LRE, this article argues that this previously overlooked copy of LRE is more authoritative than the other two. The (...) superiority of the John Rylands manuscript enables us to determine best text readings of LRE with improved accuracy. It also allows us to date the chronicle with greater precision than previously possible, and provides grounds for tentatively locating the origins of the chronicle to northeastern England. (shrink)

In the current landscape, child care is increasingly being seen as a place for early education, and systems are largely bundling child care in the Early Care and Education sphere through funding and quality measures. As states define school readiness and quality, they often miss critical elements, such as equitable access to quality and cultural traditions. This article provides a summary of the various definitions and structures of child care. It also discusses how the current child care policy conversation can (...) and ought to be infused with a framework grounded in the context of institutional racism and trauma. Models and examples will explore the differences between state government regulations, and how those differ than the regulation and structure of child care in Indian Country. (shrink)

PurposeAdolescents develop their decision-making ability as they transition from childhood to adulthood. Participation in their medical care should be encouraged through obtaining assent, as recommended by the American Academy of Pediatrics (AAP). In this research, we aim to define the current knowledge of AAP recommendations and surgeon practices regarding assent for elective reconstructive procedures.MethodsAn anonymous electronic survey was distributed to North American paediatric surgeons and fellows through the American Pediatric Surgical Association (n=1353).ResultsIn total, 220 surgeons and trainees responded (16.3%). Fifty (...) per cent of the surgeons who are familiar with the concept of assent had received formal training; 12% of the respondents had not heard of assent before the survey. Forty-seven per cent were aware of the 2016 AAP policy statement regarding assent in paediatric patients. Eighty-nine per cent always include adolescents as part of the consent discussion. Seventy-seven per cent solicit an expression of willingness to accept the proposed care from the patient. The majority (74%) of the surgeons perceived patient cooperation/understanding as the biggest barrier to obtaining assent. Over half of the respondents would consider proceeding with elective surgery despite the adolescent patient’s refusal. Reasons cited for proceeding with elective surgery include surgeons’ perception of medical necessity, perceptions of disease urgency, and lack of patient maturity.ConclusionPaediatric surgeons largely acknowledge the importance of assent, but variably practice the principles of obtaining assent from adolescent patients undergoing elective reconstructive procedures. Fewer surgeons are explicitly aware of formal policy statements or received formal training. Additional surgeon education and institutional policies are warranted to maximise inclusion of adolescents in their medical care. (shrink)

One of the more notorious passages in Kant occurs in the Doctrine of Right where he claims that ‘bloodguilt’ will cling to members of a dissolving society if they fail to execute the last murderer (MM, 6: 333). Although this is the most famous, bloodguilt appears in three other passages in Kant’s writings. These have received little attention in Kant scholarship. In this article, I examine these other passages and argue that bloodguilt functions as a symbol for the demandingness of (...) justice. I then offer a sympathetic interpretation of the passage from the Doctrine of Right. (shrink)

In everyday moral experience, we judge ourselves for our emotional responses. Most of the philosophical literature on recalcitrant emotions focuses on (a) whether and how they are possible or (b) whether and how they are irrational. My interest here is in the ways we blame ourselves for recalcitrant emotions. I aim to show that it is harder than it looks to explain self-blame for recalcitrant emotions. I argue recalcitrance alone does not give us a reason to feel any particular way (...) about our emotions and it is not sufficient grounds for self-blame. (shrink)

It is common to think that we would be morally better people if we never felt envy. Recently, some philosophers have rejected this conclusion by arguing that envy can often be directed toward unfairness or inequality. As such, they conclude that we should not suppress our feelings of envy. I argue, however, that these defenses only show that envy is sometimes morally permissible. In order to show that we would not be better off without envy, we must show how envy (...) is not merely morally permissible, but morally valuable. Here I provide a defense of envy's moral value. I argue that feelings of envy are integral to the value that moral agents place on the goods and talents that they judge to be central to a worthwhile life. (shrink)

Kant typically is not identified with the tradition of virtue epistemology. Although he may not be a virtue epistemologist in a strict sense, I suggest that intellectual virtues and vices play a key role in his epistemology. Specifically, Kant identifies a serious intellectual vice that threatens to undermine reason, namely enthusiasm (Schwärmerei). Enthusiasts become so enamored with their own thinking that they refuse to subject reason to self-critique. The particular danger of enthusiasm is that reason colludes in its own destruction: (...) enthusiasm occurs when self-conceit and reason’s desire to transcend its boundaries mutually reinforce each other. I conclude by sketching an account of Kantian intellectual virtue that is consistent with Kantian moral virtue. (shrink)

This article explores how and why high levels of income inequality result from configurations of different types of entrepreneurial activities and elements of the institutional context in a multicountry sample. A configurational approach is used to unpack the complexities associated with how income inequality arises from different types of entrepreneurial activities embedded in different institutional contexts associated with Whitley’s national business systems dimensions. The findings from fuzzy-set qualitative comparative analysis reveal that high levels of both high-growth and necessity entrepreneurial activity (...) are associated with income inequality in certain contexts that are characterized by distinct institutional complementarities. (shrink)

Shame is most frequently defined as the emotion we feel when we fail to live up to standards, norms, or ideals. I argue that this definition is flawed because it cannot explain some of the most paradigmatic features of shame. Agents often respond to shame with violence, but if shame is the painful feeling of failing to live up to an ideal, this response is unintelligible. I offer a new account of shame that can explain the link between shame and (...) violence. On my view, shame arises out of a tension between our identity and our self-conception: those things about which we feel shame are part of our identities, but they are not part of our self-conception. I conclude by arguing that this account of shame is a valuable moral emotion. (shrink)

The point of knowledge is to answer our need for information that will let us successfully navigate our world. So says Edward Craig in Knowledge and the State of Nature. This claim may sound anodyne, but according to Craig, it is crucial we keep this fact uppermost in our minds as we theorize about knowledge. Craig argues that our concept of knowledge begins its life by answering our need to mark out those who have the information we seek. A priori (...) analysis may not reveal the application conditions of our concept of knowledge, but reflection on its function can. (shrink)

Spite is typically considered a vicious emotion that causes us to engage in petty, vindictive, and sometimes self-destructive behavior. Even though it has this bad reputation, I will argue that spite is a reactive attitude. Spite is emotional defiance of another’s command: to spite you, I will do something exactly because you told me not to. Our liability to feelings of spite presupposes that we recognize others as having practical authority, which is why it qualifies as a reactive attitude. I (...) conclude by offering conditions under which spite can be justified and unjustified. (shrink)

Although moral philosophers have argued that shame is a valuable moral emotion, feminist philosophers have been skeptical. From the feminist perspective, shame appears to be an emotion more mediated by social circumstances than moral philosophers acknowledge. It is, they will argue, not an accident that shame occurs more frequently in people with marginalized identities. If who I am is a social subordinate, this would explain why women feel more shame. This argument relies on the assumption that the reason women feel (...) more shame is because they internalize negative social judgments about themselves. Although this explanation is tempting, in this chapter I want to evince a skeptical position against it. I want to put pressure on the claim that women internalize their oppression and that this process explains their shame. Instead, I argue that their shame can be explained by the difficulties of navigating one’s identity under conditions of oppression. (shrink)

Attitudes like shame and contempt seem to be at odds with basic tenets of Kantian moral theory. I argue on the contrary that both attitudes play a central role in Kantian morality. Shame and contempt are attitudes that protect our love of honour, or the esteem we have for ourselves as moral persons. The question arises: how are these attitudes compatible with Kant's claim that all persons deserve respect? I argue that the proper object of shame and contempt is not (...) the humanity within a person, but rather her self-conceit, or the false esteem that competes with love of honour. (shrink)

The origins of ‘alternative comedy’ are difficult to pinpoint, though it coincided with the rise of Thatcher as Prime Minister in 1979 – that year saw the appearance of something called ‘alternative cabaret’, a term usually associated with Tony Allen, who combined activism and comedy. The acts this article will focus on are those which took a critical approach to comedy and/or politics – ‘alternative’ comedy, therefore, as seeming to promise change through critical awareness. This paper will discuss parody as (...) a means of critical engagement and transformation, in relation to context, and to influences such as punk. Altcom demonstrates an apparent eschewal of approaches which rely on irony and ambiguity, in favour of more ‘direct’ political engagement. It will be argued however that such ‘direct’ approach does not cancel out critical distance, but rather seeks alternative routes to establish it – namely comic and parodic overstatement, and the problematisation of ‘trust’. This entails the key questions of whether parody may take up critical distance without irony, as well as of the political implications of an approach which seeks to eliminate ambiguity. This more ‘direct’ approach however still depends on a balance of engagement and disengagement, requiring distancing from pre-established codes. (shrink)

The particular situation of the French administrative detention center medical units appears to be an exemplary case to study the difficulties facing medical practice. Indeed, the starting point of our inquiry was an amazing observation that needed to be addressed and understood: why are professional interpreters so seldom requested in ADC medical units, where one would expect that they would be “naturally” present? Aiming to fully explore the meanings of the “absent interpreter”, this article takes into account the possible meanings (...) of this situation: the recourse to professional interpreters in France is far from expected given cumulative evidence of its benefits; perceptions of illegal immigrants and medical habitus itself may both hamper the use of a third party; the ADCs are a very stressful place for healthcare professionals, with conflicting missions, political issues enmeshed with medical goals, and heavy affective burden that may lead to self-protection. Silencing voices of suffering others might be seen as the hidden indecent truth of the “absent interpreter”. These reflections open a window to a larger issue with regard to the full range of medicine: what are the place, the role and the function of patient’s words and narratives in contemporary medicine? The highly invested somatic perspective and its political corollary giving primacy to bare life harbor potential risks of obscuring speeches and undervaluing narratives. (shrink)

We draw from resource dependence and institutional theories to explore how board characteristics associated with directors’ capacities to provide resources and legitimacy (i.e., board size, the number of non-executive, interlocking, and female directors) along with regulative, normative, and cultural-cognitive institutional conditions combine to shape firm environmental, social, and governance (ESG) performance. Using a process of configurational theorizing with fuzzy set qualitative comparative analysis and data from firms in 32 countries, we identify multiple equifinal configurations that are associated with high and (...) low ESG performance. We find that high and low ESG performance have different drivers due to complementarities among the presence and absence of board characteristics. Our results also show that the effectiveness (or not) of the bundles of boards’ characteristics for ESG performance varies across institutional contexts. By leveraging these findings to construct a typology of board archetypes that lead to high and low ESG performance, we offer novel theoretical and empirical insights to scholars as well as implications for practice. (shrink)

Kant’s conception of mental illness is unlikely to satisfy contemporary readers. His classifications of mental illness are often fluid and ambiguous, and he seems to attribute to human beings at least some responsibility for preventing mental illness. In spite of these apparent disadvantages, I argue that Kant’s account of mental illness can be illuminating to his views about the normative dimensions of human cognition. In contrast to current understandings of mental illness, Kant’s account is what I refer to as “non-pathological.” (...) That is, most mental illnesses are for Kant continuous with normally functioning cognition. Someone with a healthy reason can easily fall into mental illness and someone with mental illness can (perhaps not as easily) re-establish healthy reason. By accepting a non-pathological definition of mental illness, it follows for Kant that humans have more agency and responsibility regarding their mental health than current views allow, which explains why several of his writings aim to prescribe a “diet of the mind” (2:271). Contrary to popular readings of Kant as a champion of reason’s power, Kant’s conception of mental illness shows that he recognizes how fragile human reason can be. (shrink)

(2014). Exploring the Stability of Belief: Resiliency and Temptation. Inquiry: Vol. 57, The Nature of Belief, pp. 1-27. doi: 10.1080/0020174X.2014.858414.

G. E. Moore famously noted that saying 'I went to the movies, but I don't believe it' is absurd, while saying 'I went to the movies, but he doesn't believe it' is not in the least absurd. The problem is to explain this fact without supposing that the semantic contribution of 'believes' changes across first-person and third-person uses, and without making the absurdity out to be merely pragmatic. We offer a new solution to the paradox. Our solution is that the (...) truth conditions of any moorean utterance contradict its accuracy conditions. Thus we diagnose a contradiction in how the moorean utterance represents things as being; so we can do justice to the intuition that a Moore-paradoxical utterance is in some way senseless, even if we know what proposition it expresses. (shrink)

People often become confused, mistaking one thing for another, or taking two things to be the same. How should we assign semantic values to confused statements? Recently, philosophers have taken a pessimistic view of confusion, arguing that understanding confused belief demands significant departure from our normal interpretive practice. I argue for optimism. Our semantic treatment of confusion can be a lot like our semantic treatment of empty names. Surprisingly, perhaps, the resulting semantics lets us keep in place more of our (...) everyday interpretive practices in the face of confused belief. (shrink)

This article investigates corporate social responsibility (CSR) as an institution within UK multi-national corporations (MNCs). In the context of the literature on the institutionalization of CSR and on critical CSR, it presents two main findings. First, it contributes to the CSR mainstream literature by confirming that CSR has not only become institutionalized in society but that a form of this institution is also present within MNCs. Secondly, it contributes to the critical CSR literature by suggesting that unlike broader notions of (...) CSR shared between multiple stakeholders, MNCs practise a form of CSR that undermines the broader stakeholder concept. By increasingly focusing on strategic forms of CSR activity, MNCs are moving away from a societal understanding of CSR that focuses on redressing the impacts of their operations through stakeholder concerns, back to any activity that supports traditional business imperatives. The implications of this shift are considered using institutional theory to evaluate macro-institutional pressures for CSR activity and the agency of powerful incumbents in the contested field of CSR. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Foundations For Flow:A Philosophical Model For Studio InstructionKrista RiggsThe need for a new approach to studio instruction becomes evident when the current state of the profession and the effects of typical teaching methods are considered. In a profession with relatively little demand for a large supply of candidates for professional employment, realistically very few undergraduate music performance majors will achieve success as either orchestral players or as soloists. Extreme (...) competitiveness and the political hierarchy common in a typical music studio setting can squelch creativity and hinder a student's possibility to attain optimal experience in performance. Such an environment can pose a threat to a student's self-image and motivation, possibly becoming detrimental to the success of the student in any chosen occupation, whether ultimately within music or outside the profession.1As Roland Persson notes, studio teachers are generally hired primarily for their performance accomplishments and place in the historic lineage of their instrument's pedagogy without much regard for previous training in educational theories.2 With a lack of training in instructional methods or developmental theories, college music teachers tend to conduct lessons in the manner in which they were taught. Thus, little attention may be paid to individual differences or developmental issues.3 Studio instruction has also traditionally been approached [End Page 175] in a maestro-like, authoritarian manner with one-directional commands given as law from master teacher to seemingly subordinate students. Such a manner of teaching may contradict the tendency of creative individuals to show more deviant traits of critical and independent thought, possibly hindering the student's potential for artistic growth.4Many music students tend to gain much of their concept of self-worth based on how they perceive their musical ability to be assessed by their studio instructor.5 A dependency for approval can lead to the pursuit of unachievable perfection that can be detrimental to the emotional development and self-confidence of the student.6 A common focus on a final product in instruction rather than on the creative process of personal and artistic growth can also contribute to the detrimental setting of unrealistic goals and resulting lack of self-esteem in the student. Evaluation of artistically, intellectually, and emotionally developing students against an unattainable perceived aesthetic ideal or in comparison to other students of differing strengths and levels of development can hinder motivation while increasing anxiety, extreme competition, and negative emotional response in the learning experience.7 In a more personalized curriculum that centers on individual strengths and weaknesses through a mentoring approach, each student may be guided to develop the intellectual, emotional, physical, and spiritual faculties leading to optimal experience. From creative flow and the peak experiences of self-actualization comes intrinsic motivation for students to pursue creativity as a way of life, with further motivation to find moments for artistic expression and personal satisfaction in all aspects of their being.8A new model concerned with the development of the "whole" student as an individual can serve as a philosophical supplement to studio instructors who may not have received much training in developmental issues, educational theories, or related facets of the psychology of learning and performance. Although each aspect of the model can be considered separately, the potential of guiding a student toward the attainment of optimal experience is increased when all aspects are considered according to strengths and weaknesses present in the individual student. Incorporating the theories and ideas in studio instruction may help enhance a student's artistic and personal development while also strengthening a healthy mentoring relationship between teacher and student. While the model presents aspects of psychology alongside developmental and educational theories, the focus remains as a philosophical synthesis of diverse ideas into a unified system with flow at the center. Rather than aiming to deconstruct or refute opposing theories, the model synthesizes supporting ideas. As Estelle Jorgensen notes, the purpose of a synthesis-oriented or "synoptic" model is not so much to argue or refute contrasting views as it is to build upon the supporting theories and ideas of other writers. The "body of thought" serves an explanatory purpose [End Page 176] of the "clarification of terms and exposition... (shrink)

This article examines some of the key debates and interactions between the Australian government and medical profession in relation to the mental health consequences of the policy of mandatory detention of asylum seekers. It explores how, in a series of episodes between 2001 and 2005, each side claimed to represent accurately the ‘true’ nature of the detention system through asserting superior ‘objectivity’ and commitment to ‘scientific truth’ in their representations of the mental health of asylum seekers. Placing these debates within (...) the particular political objectives of the Liberal Party during John Howard’s term as Prime Minister, the article explores how science and medical advocacy have been characterized and made to signify larger conflicts within the Australian political arena. It shows how populist political ideas of ‘elitism’ have been used by the government to represent as ‘elitist untruths’ psychiatric research which has demonstrated a direct causal links between government border control policies and mental ill-health. (shrink)

ArgumentBy examining sources created by people who were detained or employed at the quarantine stations of Australia and the Western Pacific, this article illuminates aspects of the history of disease control that cannot be observed in other source material. Most research examining the history of maritime quarantine has tended to rely on the records of official and government agencies. As a result, discussion has largely been confined to government policy and larger issues of the political, economic, and social consequences of (...) maritime disease control. This article contributes to the historiography by examining personal sources that show how quarantine policy and practice were experienced from the perspective of its participants. They reveal the experiences of otherwise obscured healthy detainees and illuminate agency among quarantined individuals that cannot be observed without these sources. (shrink)

Negative emotions like anger, spite, contempt, and envy are widely seen as obstacles to a good life. They are like the weeds in a garden that need to be pulled up before they choke out the nice plants. This book argues that bad feelings aren't the weeds; they are the worms. Many people are squeamish about them and would prefer to pretend they aren't there, but the presence of worms mean the garden it thriving. I draw on insights from the (...) history of philosophy to show what we've gotten wrong about bad feelings and to see how we can live better with them. The first half of the book argues that there is nothing wrong with negative emotions and that their bad reputation is undeserved. Philosophers have long argued that our emotions are part of how we value things and bad feelings are not different. Negative emotions are expressions of self-love-not egoism or selfishness, but the felt attachment to ourselves and our lives. We feel negative emotions because our lives matter to us. The second half of the book takes a detailed look at individual bad feelings: anger, envy and jealousy, spite and Schadenfreude, and contempt. I show how all our negative emotions are valuable parts of our attachment to our lives. We don't have to battle negative emotions or "channel" them into something productive. Bad feelings aren't obstacles to a good life; they are part of what makes life meaningful. (shrink)