Active shooter incidents have unfortunately become a common occurrence the world over. There is no country, city, or venue that is safe from these tragedies, and healthcare institutions are no exception. Healthcare facilities have been the targets of active shooters over the last several decades, with increasing incidents occurring over the last decade. People who work in healthcare have a professional and moral obligation to help patients. As concerns about the possibility of such incidents increase, how should healthcare institutions and (...) healthcare professionals understand their responsibilities in preparation for and during ASI? (shrink)

Port-wine birthmarks (PWBs) are caused by somatic, mosaic mutations in the G protein guanine nucleotide binding protein alpha subunit q (GNAQ) and are characterized by the formation of dilated, dysfunctional blood vessels in the dermis, eyes, and/or brain. Cutaneous PWBs can be treated by current dermatologic therapy, like laser intervention, to lighten the lesions and diminish nodules that occur in the lesion. Involvement of the eyes and/or brain can result in serious complications and this variation is termed Sturge-Weber syndrome (SWS). (...) Some of the biggest hurdles preventing development of new therapeutics are unanswered questions regarding disease biology and lack of models for drug screening. In this review, we discuss the current understanding of GNAQ signaling, the standard of care for patients, overlap with other GNAQ-associated or phenotypically similar diseases, as well as deficiencies in current in vivo and in vitro vascular malformation models. (shrink)

Background: Treating medication-refractory freezing of gait in Parkinson’s disease remains challenging despite several trials reporting improvements in motor symptoms using subthalamic nucleus or globus pallidus internus deep brain stimulation. Pedunculopontine nucleus region DBS has been used for medication-refractory FoG, with mixed findings. FoG, as a paroxysmal phenomenon, provides an ideal framework for the possibility of closed-loop DBS.Methods: In this clinical trial, five subjects with medication-refractory FoG underwent bilateral GPi DBS implantation to address levodopa-responsive PD symptoms with open-loop stimulation. Additionally, PPN (...) DBS leads were implanted for CL-DBS to treat FoG. The primary outcome of the study was a 40% improvement in medication-refractory FoG in 60% of subjects at 6 months when “on” PPN CL-DBS. Secondary outcomes included device feasibility to gauge the recruitment potential of this four-lead DBS approach for a potentially larger clinical trial. Safety was judged based on adverse events and explantation rate.Findings: The feasibility of this approach was demonstrated as we recruited five subjects with both “on” and “off” medication freezing. The safety for this population of patients receiving four DBS leads was suboptimal and associated with a high explantation rate of 40%. The primary clinical outcome in three of the five subjects was achieved at 6 months. However, the group analysis of the primary clinical outcome did not reveal any benefit.Interpretation: This study of a human PPN CL-DBS trial in medication-refractory FoG showed feasibility in recruitment, suboptimal safety, and a heterogeneous clinical effect in FoG outcomes. (shrink)

: According to Kelly Oliver and Elizabeth Grosz, while Friedrich Nietzsche begins to open Western philosophy to the other, the body, he cuts off feminine body. Here I create a framework through which the possibility and questionability of a symbolically feminine body begins to emerge. I do this by using the metaphor of Indian curry. The metaphor works on two levels: 1) as a symbolically feminine body; 2) as Nietzsche's conception of subject-formation as a dynamic monism.

According to Kelly Oliver and Elizabeth Grosz, while Friedrich Nietzsche begins to open Western philosophy to the other, the body, he cuts off feminine body. Here I create a framework through which the possibility and questionability of a symbolically feminine body begins to emerge. I do this by using the metaphor of Indian curry. The metaphor works on two levels: 1) as a symbolically feminine body; 2) as Nietzsche's conception of subject-formation as a dynamic monism.

Challenging the fundamental tenet of the multicultural movement -- that social struggles turning upon race, gender, and sexuality are struggles for recognition -- this work offers a powerful critique of current conceptions of identity and ...

In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING IN (...) THE RUINS: THE QUESTION OF DISCIPLINARITY IN THE POST/MEDIEVAL UNIVERSITY” SEPTEMBER 21ST, 2012: SESSION 13 MCLEOD C.322, CURRY STUDENT CENTER NORTHEASTERN UNIVERSITY, BOSTON, MA. Traditionally, a wayzgoose was a celebration at the end of a printer’s year, a night off in the late fall before the work began of printing by candlelight. According to the OED, the Master Printer would make for the journeymen “a good Feast, and not only entertains them at his own House, but besides, gives them Money to spend at the Ale-house or Tavern at Night.” Following in this line, continent. proposes in its publication(s) a night out and a good Feast, away from the noxious fumes of the Academy and into a night of revelry which begins, but does not end, at the alehouse or Tavern. continent. proposes that the thinking of the Academy be freed to be thought elsewhere, in the alleys and doorways of the village and cities, encountered not in the strictly defined spaces of the classroom and blackboard (now white) but anticipated and found where thinking occurs. Historically, academic journals have served a different purpose than the Academy itself. Journals (from the Anglo-Fr. jurnal , "a day," from O.Fr. jornel , "day, time; day's work," hence the journalist as writer of the news of the day ) have served as privileged sites for the articulation and concretization of specific modes of knowledge and control (insemination of those ideas has been formalized in the classroom, in seminar). In contrast, the academic journal is post-partum and has been an old-boys club, an insider trading network in which truths are (re)circulated against themselves, forming a Maginot Line against whatever is new, or the distinctly challenging. All in a Jurnal’s Work will discuss (in part) the ramifications of cheap start-up publications that are challenging the traditional ensconced-in-ivory academic journals and their supporting infrastructures. The panel will be seeking a questioning (as a challenging) towards the discipline of knowledge production/fabrication (of truth[s]) and the event of the Academy (and its publications) as it has evolved and continues to (d)evolve. Issues to be discussed will revolve around the power of academic publishing and its origins, hierarchical versus horizontal academic modules (is there a place for the General Assembly in academia?) and the evolving idea of the Multiversity as a site(s) of a (BABELing) multivocality in the wake of the University of Disaster. STAGE NOTES AND/AS/OR TRACK CHANGES: INTRODUCTORY REMARKS AND MAGICAL THINKING ON PRINTING: AN ELECTION AND A PROVOCATION Isaac Linder “Of course most people don’t think of editing/publishing as theatre but as something boring or parasitical (vis-à-vis a ‘source’ text), a textual backwater populated by people with glasses. But I think publishing a book today is theatre, socially networked theatre…. Facebook and Flickr are our era’s administered and generic version of sixties happenings!” — Tan Lin 1 ELECTING A MASCOT: THE BARNACLE GOOSE After pitching the idea for this panel with the editorial help of my continental cohorts I became fascinated with the image of the goose—dead and roasted as it may be—and its relationship to the space of the printing press. For a long while after proposing this gathering I was seriously under the sway of delusions of grandeur, imagining that we might roast a goose (or goosefu) and, preparing a meal as one prepares a text for publication, feast in something approaching a warm and well-nourished revelry. I should note, by way of introduction, that a substantial part of my undergraduate experience involved learning to typeset and work as a devil, as typesetters mischievously call it, in a letterpress studio. This accounts in part for my fascination and helps to explain the fact that, when I began to leaf around in medieval beastiaries in lieu of being able to procure a goose, I was almost immediately struck by a fantastic monster that I hereby elect to be the mascot for our so-called para-academic practice(s) the relatively famed, but no less fabulous for it, barnacle goose. The barnacle goose is a creature that first makes its way into 12th century manuscripts with Giraldus Cambrensis in 1186. Phenomenologically speaking the monster is a tree, a tree which, when approached closer is seen to be birthing geese budding from the buds that hang like ripe fruit from its branches. As the story goes these trees were found over water; the fledgling geese, once wrested from their pods would take off in flight or fall to their watery death, where they would be transformed into driftwood. In retrospect we presume the barnacle goose was posited as a consequence of the fact that geese born in more northern regions, migrating to Ireland and western Europe at large, were never seen to give birth. And I should note that this is far from the only other animal posited to be born from trees at around this time, my other favorite being medieval accounts of Moroccan tree-climbing goats. 2 In particular I’ve thrown up the mascot of the barnacle goose and singled it out from the quires of its beatiaries because its thoroughly hybrid origins lead us to name two very real creatures we can find point to in abundance; discrete materialities of the world cobbled together in textual fancy: on the one hand, the modern day barnacle goose , a common species of goose and, on the other, goose barnacles , a particular type of crustacean with incredible feathery tendrils and—I can't help but mention—one of the largest body mass to penis size ratios of all of the animals in the kingdom. Why is this bit of genital trivia relevant? Because they’re all hermaphroditic and in rare cases have been found to reproduce just with themselves—to inseminate themselves and give birth to their kin. So I think it must be stressed, as a symbol for what we’re really here to talk about, it's not a boy’s club thing so much as a very queer thing and, I contend, para - in every perfect sense of the word... Alongside the natural world, a monstrous imaginary concatenation; Alongside the hulls of so many institutional structures, funding sources and resources, Serresian parasites in all manner of mutualist, symbiotic, or properly parasitic positions; migratory and adrift; The tree, center stage in the 21st century adaptation of Waiting for Godot that is unraveling in ateliers across the world, is a barnacle goose birthing a flurry of miscegenous texts beyond medium and genre. PROVOCATION 1: CHAOSMOSIS “Genre is obsolete.” — Ray Brassier 3 And so, here I was getting carried away in daydreams about this generative and genealogical symbol under which to think all of the diverse projects we are all involved in as architects of the dressed word, (well dressed, bespoke, mansy, butch, careless, or roguishly punk attired as those words may be), when it also dawned on me, mid-flight here from Denver, that we are, even in lieu of being able to roast geese together, very much so literalizing what was never just the metaphor of the wayzgoose—a tradition, as you know, celebrated to mark the crepuscular turn into fall—as we are poised here, tomorrow being the first official day of fall on our calendars in the US marking the seasonal change from at which point it will no longer be possible to print without the aid of candlelight. A beautiful thought, that tipped into magical thinking on account of a little quick math I was able to do to come to the conclusion that we can all be delighted to know that as we proceed into the autumn with our printing projects always ahead of us and still to be set, we will tonight be bathed not only by the artificial candlelight of our screens, but also in part by photons raining down on us at 186,282 miles per second—photons from an aspect of 9 cyg, a stereoscopic binary deep within Cygnus, the swan but not-so-distant-relative of the goose, with a distance of 572 Light years away; photons that are raining down on us, will rain down on us all winter, have been raining down on us all year, and which had their origin in the combustion cores at a center of 9 cyg 572 years ago, in 1440, the year which we point to today as the common year in which, as we all know, Gutenberg is said to have brought the movable type to the western world, inaugurating an era that stretches farther into the past and future than McLuhan could justify; the proliferation of so much ambient text; insurrectionary coups on (and re-crystallizations of) genre—perceived amidst so much ambient light—enveloping this campus, just now. So, with that thought, and perhaps a new mascot, Nico Jenkins... NOTES “ Writing as Metadata Container, An Interview with Tan Lin ,” Chris Alexander, Kristen Gallagher, Danny Snelson, Gordon Tapper, Tan Lin, Jacket 2. January 20, 2012. To explore Lin’s notion of ambient textuality, plagiarism, and parallel, cross­platform publication in the 21st century, also see Lin’s sampled novel, “ The Patio and the Index ,” Triple Canopy 14, October 24, 2011, as well as the Edit event, organized at the Kelly Writers House at the University of Pennsylvania, April, 2010 . For a fascinating and fecund exploration of medieval plant­animal hybrids in relation to media ecology, see Whitney Trettien, “ Becoming Plant: Magnifying a Microhistory of Media Circuits in Nehemiah Grew’s Anatomy of Plants (1682) .” postmedieval 3.1 (2012):97. See also the crowd­review version of the essay. “ Genre Is Obsolete .” Compléments de Multitudes . 28 (2007). (shrink)

"... both an excellent introduction and a thoroughgoing analysis of Kristeva’s writing." —Signs "The book is a brilliant combination of a recuperative and a critical reading of Kristeva’s work." —Changes: An International Journal of Psychology & Psychotherapy "... a thorough, detailed, and critical analysis of the writings of Julia Kristeva." —Elizabeth Grosz "... the most involved and engaging study of Julia Kristeva’s work to date..." —The Year’s Work in Critical and Cultural Theory This first full-scale feminist interpretation of Kristeva’s work (...) situates her within the context of French feminism. Oliver guides her readers through Kristeva’s intellectual formation in linguistics, Freud, Lacan, and poetics. This comprehensive introduction to Kristeva makes accessible her important contributions to philosophy, linguistics, and psychoanalytic feminism. (shrink)

Introduction: The role of animals in philosophies of man -- Part I: What's wrong with animal rights? -- The right to remain silent -- Part II: Animal pedagogy -- You are what you eat : Rousseau's cat -- Say the human responded : Herder's sheep -- Part III: Difference worthy of its name -- Hair of the dog : Derrida's and Rousseau's good taste -- Sexual difference, animal difference : Derrida's sexy silkworm -- Part IV: It's our fault -- The (...) beaver's struggle with species-being : De Beauvoir and the praying mantis -- Answering the call of nature : Lacan walking the dog -- Part V: Estranged kinship -- The abyss between humans and animals : Heidegger puts the bee in being -- Strange kinship : Merleau-Ponty's sensuous stickleback -- Stopping the anthropological machine : Agamben's tick-tocking tick -- Psychoanalysis and the science of kinship -- Psychoanalysis as animal by-product : Freud's zoophilia -- Animal abjects, maternal abjects : Kristeva's strays -- Conclusion: Sustainable ethics. (shrink)

Psychological constructivist models of emotion propose that emotions arise from the combinations of multiple processes, many of which are not emotion specific. These models attempt to describe both the homogeneity of instances of an emotional “kind” (why are fears similar?) and the heterogeneity of instances (why are different fears quite different?). In this article, we review the iterative reprocessing model of affect, and suggest that emotions, at least in part, arise from the processing of dynamical unfolding representations of valence across (...) time. Critical to this model is the hypothesis that affective trajectories—over time—provide important information that helps build emotional states. (shrink)

For at least the last twenty years, philosophers have attempted various strategies for reviving the Hegelian notion of recognition and redeploying it in discourses centered around social justice, including multiculturalism, feminism, race theory, and queer theory. Hegel’s master-slave dialectic may seem like an obvious place to start to analyze the oppression of one group by another. Given that Hegel is not literally talking about slaves, however, but a stage of consciousness, indeed the onset of self-consciousness, we might wonder why his (...) notion of recognition has become so important to these contemporary discourses on oppression. One reason is that the Hegelian model of recognition proposes that.. (shrink)

This important new book explores the contemporary refugee crisis and the untold realities and experiences of refugees themselves. A team of top scholars offer a critical and necessary diagnosis of the challenges, complexities, and contradictions impacting our philosophical approaches to the contemporary figure of the refugee.

Editor's introduction -- Author's introduction -- Interrelational subjects and social sublimation -- The gestation of the other in phenomenology -- The look of love and ecological subjectivity -- Social melancholy, shame and sublimation -- Responsible subjects and witnessing -- Witnessing subjectivity and testimony -- Witnessing, recognition, and response ethics -- Between ethics and politics -- Response ethics and the nonhumans -- Animal ethics: toward an ethics of responsiveness -- Service dogs: between animal studies and disability studies -- Earth ethics and (...) creaturely cohabitation -- Witnessing in the age of spectacle -- Death as a penalty and instant death -- Rape as spectator sport and creepshot entertainment -- The spectacle of war -- Bibliography -- Index. (shrink)

Alternative food networks are emerging in opposition to industrial food systems, but are criticized as being exclusive, since customers’ ability to patronize these market spaces is premised upon their ability to pay higher prices for what are considered the healthiest, freshest foods. In response, there is growing interest in widening the demographic profile given access to these alternative foods. This research asks: what barriers do alternative food businesses face in providing access and inclusion for low income consumers? Surveys and interviews (...) with 45 alternative food businesses in British Columbia, Canada uncovered five key barriers. The findings indicate that the barriers are symptomatic of structural issues in the Canadian food and social welfare systems. Although opportunities exist for business operators to widen access for low income shoppers, these alone cannot meaningfully ameliorate food-access inequality. Rather, these barriers underscore issues of income-disparity, poverty, and food-access inequality more broadly, and require structural and societal change to rectify. (shrink)

This essay critically engages the work of John Harris and Jürgen Habermas on the issue of genetic engineering. It does so from the standpoint of women's embodied experience of pregnancy and parenting, challenging the choice–chance binary at work in these accounts.

I certainly find it easier to recognize the deep continuities within Wittgenstein's thought, than the real nature of the contrasts: one only comes to recognize these for what they are after prolonged engagement with the two works.Heather Gert has offered a reading of Investigations §§ 46-50. Her attention devolves primarily on the notorious standard meter paragraph of § 50. Important to her reading is her conviction about what it is from the Tractatus that is being criticized and about how it (...) is being criticized.I believe Gert's reading of the passage is mistaken. Gert fails to get fully into focus what is happening in the distance, in the Tractatus, and she fails to get into focus what is happening nearby, in .. (shrink)

The concepts of animal, human, and rights are all part of a philosophical tradition that trades on foreclosing the animal, animality, and animals. Rather than looking to qualities or capacities that make animals the same as or different from humans, I investigate the relationship between the human and the animal. To insist, as animal rights and welfare advocates do, that our ethical obligations to animals are based on their similarities to us reinforces the type of humanism that leads to treating (...) animals—and other people—as subordinates. But, if recent philosophies of difference are any indication, we can acknowledge difference without acknowledging our dependence on animals, or without including animals in ethical considerations. Animal ethics requires rethinking both identity and difference by focusing on relationships and responsivity. My aim is not only to suggest an animal ethics but also to show how ethics itself is transformed by considering animals. (shrink)

The distinguishing characteristic of complex co-evolving systems is their ability to create new order. In human systems this may take the form of new ways of working or relating, new ideas for products, procedures, artefacts, or even the creation of a different culture or a new organizational form. This article will explore the creation of new order using the principles of complexity and the concepts of creativity and innovation. It will argue that innovation can be facilitated by an enabling environment (...) based on the logic of complexity and describe how one organization (the Humberside Training and Enterprise Council) co-created an innovative environment and changed its culture, ways of working, thinking, and relating. (shrink)

Rips et al. raise important questions about the relation between infant quantification and achievement of natural number concepts. However, they may be oversimplifying the interactions that characterize actual development in real time. Though they propose a worthwhile agenda for future research, its explanatory power will be limited if it does not address developmental issues with greater sensitivity.

While political and ethical philosophers today are familiar with critiques of confinement in both critical prison studies and critical animal studies, The Ethics of Captivity is unusual in that it brings these critiques of incarceration together, bridging human and nonhuman animal liberation movements. While Lisa Guenther’s recent book, Solitary Confinement: Social Death and Its Afterlives, also critiques the mass incarceration of both human and nonhuman animals, it is far more common to see human and animal liberation movements opposed on this (...) issue, as when the incarceration of humans is deplored for treating those individuals like animals. As Guenther argues, however, this humanistic language is... (shrink)

In the summer of 2012, “meat” themed posters were hung throughout the city of Edmonton, Alberta. A textual analysis of three of the posters from this collection revels that the concept of sacrifice is more appropriate to describe “meat”-eating in Alberta than the concept of the absent referent. These posters celebrate the consumption of “meat” and unabashedly make evident the living animal origins of “meat.” I argue that that the prominence of the cattle industry relative to Alberta’s economy, and its (...) ties to the production and reproduction of dominant Albertan identity negate the requirement of the absent referent. The consumption of “beef” is largely considered an expression of loyalty to the region, and as a means to preserve Alberta’s heritage. The noncriminal putting to death of nonhuman animals can instead be understood as symbolic and literal sacrifices in the constitution of dominant Albertan identity and economy. As such, this paper makes an intervention into ecofeminist literature as well as vegan literature written for mainstream populations that employ the absent referent in the aim of countering “meat”-eating practices. (shrink)

What follows is talky—I skitter across a number of difficult topics much too quickly and with little attempt to defend what I say. I may be able to add some defense later in discussion, but I don't promise anything much and certainly nothing fancy. I am still very much in the process of thinking about these topics, and I aim to do no more than to perhaps nudge you to think about them too.By "poetry" in what follows, I typically mean (...) "lyric poetry." There are poems and poems and poems, and the dactyls make a difference, as do many other features internal to poetry. I will also say upfront that I have no working definition of "lyric poetry." I also have no working definition of "philosophy," although I will be... (shrink)

Peter Kivy investigates the unity of form and content in the arts, particularly in poetry. While Kivy says much with which I happily agree, I sadly disagree with him about the impossibility of form–content identities. Kivy's arguments fail to compel: there are other ways of understanding form–content identities and the need for them that has been felt by artists and critics. CiteULike Connotea Del.icio.us What's this?

In lieu of an abstract, here is a brief excerpt of the content:Fatherhood and the Promise of EthicsKelly Oliver (bio)Both Paul Ricoeur and Emmanuel Levinas reject the Freudian/Lacanian association of father with law and instead associate fatherhood with promise. For Ricoeur, fatherhood promises equality through contracts, while for Levinas, fatherhood promises singularity beyond the law. The tension between equality and singularity, between law and something beyond the law, is what is at stake in Derrida’s The Gift of Death. There, Derrida (...) describes ethics as a paradox between the universal and the individual, between equality and singularity. Kierkegaard’s reading of the story of Abraham and Isaac from Genesis is the centerpiece of Derrida’s analysis. If we read The Gift of Death, with its focus on this story of father and son, in relation to Ricoeur and Levinas on the question of fatherhood, it reads as the culmination of a dialectical tension between the two. And if we read the Abraham story as a legend about father-son relations rather than just a parable of faith, The Gift of Death appears to uncover not just the paradoxical logic of ethics but also the uncompromising logic of patriarchy and paternal authority.Paternity Begets FraternityIn “Fatherhood: from Phantasm to Symbol” Ricoeur describes fatherhood as a battle of wills struggling for recognition. He brings together what he calls the different perspectives of psychoanalysis, phenomenology, and religion in order to rearticulate the oedipal situation as a process of recognition (rather than a structure) which moves from the father as phantasm to the father as symbol and replaces images of real murder with symbolic sacrifice. Through his dialectical analysis, Ricoeur himself attempts to articulate a recognition of fatherhood that moves us away from the phantasm of the father as castrator to the symbol of the father as compassionate. Relying on Hegelian dialectics, Ricoeur outlines a movement from psychoanalysis’s fantastic image of an omnipotent father who must be killed so that the son might live, through Phenomenology of Spirit’s master-slave dialectic, to the Christian religious representation of the loving father sacrificing Himself through His son for the sake of all His children. In this higher stage of the dialectic of paternity, the murder of the father is replaced by his sacrifice. Oddly, however, Ricoeur’s dialectic remains at the level of the master-slave fight to the death, where—without the Hegelian resolution—the only options available to insure the recognition of the father by the son (or the son by the father) are murder or suicide. For Ricoeur, recognition requires death, symbolic if not imaginary, whereas Hegel insists that recognition comes only when the master and slave are willing to risk death but also realize the necessity of avoiding it; mutual recognition cannot be maintained if one of the parties is dead.For Ricoeur, recognition does not necessitate avoiding death but rather moving away from the realm of the family and the body to the level of the social and the law. In order for the father-son relationship to be one of mutual recognition, the father must sacrifice his absolute authority so that the son might also participate in it. The goal of recognition is equality, which can be achieved only through social contracts that abstract from the particulars of embodied familial relations. One such social operation is designation, [End Page 45] which is removed from the realm of the bodily drives that motivate the oedipal scenario. Designation requires the sublimation of bodily drives into abstract laws that can equalize bodies by turning them into symbols.The move from psychoanalysis to Christianity is a move from a domestic family to a social family: through God the Father’s sacrifice of His son, we all become members of the Christian family; we all become children of God. For Ricoeur, it is not that God is the Father because He gives the Law. Rather, the law, the covenant or contract, enables Him to be recognized as father [490]. Ricoeur implicitly rejects the Lacanian association of the Father with the Law or the Name. He claims that there is no Name of the Father. “Father” is not a name but a designation [Ricoeur 485]. And the father’s proper name is... (shrink)

Despite a growing body of literature focused on understanding experiences of workplace dignity, attention has centered almost exclusively on employees with lower-level jobs. As a result, little is known about how workplace dignity and indignity are experienced by employees with middle- and upper-level jobs and how their experiences differ from those with lower-level jobs. We address these absences by interviewing employees from a diversity of lower-, middle-, and upper-level jobs about their experiences of indignity at work. We outline common dignity (...) threats, along with typical emotional responses and recourses employees use at each level. We find lower-level employees experience chronic dignity threats from being disrespected, devalued, demeaned, and dehumanized, to which their most typical response is endurance. Middle-level employees experience periodic dignity threats due to undermining of their work, confidence, and reputation. For them, the typical response is strategizing. Finally, on the rare occasions upper-level employees experience dignity threats, it usually is due to a disregard of their special expertise or denial of special rights, to which they respond by rising above. (shrink)

Abstract: In this article I contest a reading of Wittgenstein's Philosophical Investigations —a reading of it as debunking philosophy. I concede that such a reading is not groundless, but I show why it is nonetheless mistaken. To do so, I distinguish two different ways of viewing Philosophical Investigations and its concern with philosophical problems, an External View and an Internal View. On the External View, readers of the book are taken to know ahead of time what philosophical problems are. On (...) the Internal View, readers are not taken to know this ahead of time: the task of the book is to disclose what philosophical problems are, to show them coming into being. One thing disclosed is our participatory role in philosophical problems coming to be. Learning about the nature of philosophical problems is thus learning about our own nature; metaphilosophical knowledge is in part self-knowledge. If the Internal View is correct (as I believe it is), then Philosophical Investigations does not debunk philosophy but provides a different conception of philosophy and the philosopher's task. (shrink)

In this essay, I respond to A. W. Moore’s instructive chapter on Frege. I respond by asking various questions, and I question particularly Moore’s claim that Frege, in reacting to Benno Kerry, falls into Hegelian excess. I toy with responding to my question by regarding Frege as anticipating a Wittgensteinian-Heideggerian exaction. It remains unclear whether this constitutes (much) progress.

Lack of consent is valorized within popular culture to the point that sexual assault has become a spectator sport and creepshot entertainment on social media. Indeed, the valorization of nonconsensual sex has reached the extreme where sex with unconscious girls, especially accompanied by photographs as trophies, has become a goal of some boys and men.

What is it to read Wittgenstein resolutely? In this essay, I make a suggestion about how to answer that question. I backtrack in time to a debate about Philosophical Investigations between O. K. Bouwsma and Gilbert Ryle. I selectively reconstruct that debate, highlighting features of it that I take to be interesting in their own right and in relation to debates about PI, but also interesting in analogy with debates about resolute and standard readings of Tractatus logico-philosophicus. As will be (...) clear, my sympathies are with Bouwsma against Ryle, and with resolute readers against standard readers. But I do not vindicate Bouwsma; I will, in fact, be critical, carefully or guardedly critical of him.Nor do I vindicate resolute reading of TLP. I suggest a way of seeing resolute reading that makes clearer what it is and how it contrasts with standard reading, and, in so doing, that makes clearer what some of the difficulties of the debate between the readings really are, whether about TLP or about PI. (shrink)

In this essay I investigate the unity of Emerson's sentences. I begin by describing the phenomenology of reading Emerson and use that phenomenology to orient the investigation. I propose to understand the unity of Emerson's sentences by using a variation of Frege's strategy for understanding the unity of sentences generally. I then address how the unity of the Emerson sentence serves to create the unity of the Emerson paragraph and even of the Emerson essay. Along the way I compare Emerson's (...) essays to Lancelot Andrewes’ sermons. I finish by using the results of the investigation and comparisons to provide a partial reading of “Experience” in which I shed light on the nature of Emerson's encounter with the problematic of skepticism. (shrink)

In this essay, we focus primarily on Moore’s “Proof of an External World” and Kant’s “Refutation of Idealism.” We are not exactly commenting on Clarke’s “The Legacy of Skepticism,” interpreting it, although what we do involves us in (some of) that. Instead of directly commenting on it, we do things with Legacy; we read Moore’s Proof and Kant’s Refutation with Clarke in mind. And by way of doing this, we bring onto the stage a post-Legacy Moore, and a post-Legacy Kant. (...) We do not claim to present Moore and Kant per se (to use Clarke’s term); we do not portray Moore and Kant as they are independently of “The Legacy of Skepticism.” We propose instead Moore and Kant as we read them after Legacy, i.e., in light of the pure/plain distinction. (shrink)

This empirical work attends to the tensions and contradictions medical students articulate when they discuss their objection to industry’s influence in medicine. Findings are based on 50 semi-structured interviews with medical students who are critical of the pharmaceutical industry’s influence in medical education in the United States and Canada. These students advocate evidence-based medicine as one solution to the problems with industry influence in medicine; namely industry bias in medical research. This investigation is an effort to understand why EBM is (...) posed as a solution to industry bias in light of the literature demonstrating the ways that what is considered ‘evidence-based’ is influenced by industry. Participants articulate a struggle to find the ‘best’ evidence in a context where industry interests are integral in the production of medical knowledge. (shrink)

Previous research has demonstrated that reversing the contrast of the eye region, which includes the eyebrows, affects the N170 ERP. To selectively assess the impact of just the eyes, the present study evaluated the N170 in response to reversing contrast polarity of just the iris and sclera in upright and inverted face stimuli. Contrast reversal of the eyes increased the amplitude of the N170 for upright faces, but not for inverted faces, suggesting that the contrast of eyes is an important (...) contributor to the N170 ERP. (shrink)