It is critical to remember details about meetings with healthcare providers. Forgetting could result in inadequate knowledge about ones' health, non-adherence with treatments, and poorer health outcomes. Hearing the health care provider plays a crucial role in consolidating information for recall. The recent COVID-19 pandemic has meant a rapid transition to videoconference-based medicine, here described as telehealth. When using telehealth speech must be filtered and compressed, and research has shown that degraded speech is more challenging to remember. Here we present (...) preliminary results from a study that compared memory for health information provided in-person to telehealth. The data collection for this study was stopped due to the pandemic, but the preliminary results are interesting because the pandemic forced a rapid transition to telehealth. To examine a potential memory deficit for health information provided through telehealth, we presented older and younger adults with instructions on how to use two medical devices. One set of instructions was presented in-person, and the other through telehealth. Participants were asked to recall the instructions immediately after the session, and again after a 1-week delay. Overall, the number of details recalled was significantly lower when instructions were provided by telehealth, both immediately after the session and after a 1-week delay. It is likely that a mix of technological and communication strategies by the healthcare provider could reduce this telehealth memory deficit. Given the rapid transition to telehealth due to COVID-19, highlighting this deficit and providing potential solutions are timely and of utmost importance. (shrink)

The past twenty years have witnessed the consolidation of deliberation as the normative basis of democratic theory. Although different versions of deliberative democracy vary in scope and degree of institutionalization, they share the assumption that the rational consensus engendered through discussion should serve as the normative guide for democratic politics. Although this tradition has roots in the birth of bourgeois liberal thought, it has received renewed attention due to Habermas’s reformulation on the basis of discourse ethics. In his middle period, (...) Habermas had attempted to ground rationality in the structure of discourse itself, in the ideal preconditions of intersubjective communication.1 His more pragmatist heirs, however, jettison transcendental truth claims while maintaining that deliberation can enhance the legitimacy of consensual solutions to the moral dilemmas which divide citizens. (shrink)

Humanity and the very notion of the human subject are under threat from postmodernist thinking which has declared not only the 'Death of God' but also the 'Death of Man'. This book is a revindication of the concept of humanity, rejecting contemporary social theory that seeks to diminish human properties and powers. Archer argues that being human depends on an interaction with the real world in which practice takes primacy over language in the emergence of human self-consciousness, thought, emotionality and (...) personal identity - all of which are prior to, and more basic than, our acquisition of a social identity. This original and provocative new book from leading social theorist Margaret S. Archer builds on the themes explored in her previous books Culture and Agency (CUP 1988) and Realist Social Theory (CUP 1995). It will be required reading for academics and students of social theory, cultural theory, political theory, philosophy and theology. (shrink)

From a feminist perspective, I am interested in ‘women's ways of knowing’ ( et al., ) and the relationship between knowledge, difference and power ( et al., ). Here I trace the relevance of Gramsci to my own feminist consciousness, and the part he played in my journey to praxis. I also address feminism's intellectual debts, most particularly in relation to the concept of hegemony. The intellectual context has shifted in emphasis from macro‐ to micro‐narratives which reject Marxism as (...) masculinist and dichotomous. The dilemma has been an overemphasis on the personal‐cultural at the expense of the collective‐political, distracting us from action for social justice at the same time as globalisation is creating escalating world crises of justice and sustainability. In conclusion, I advocate a re‐reading of Gramsci in the light of key feminist critiques of class and patriarchy in order to develop i) analyses based on multiple sites of oppression and ii) action which reaches from local to global through alliances to achieve a more integrated feminist praxis. Throughout, I use ‘dis’ability and ‘race’ to denote the socially constructed nature of these concepts. (shrink)

Between 1980 and 2010 California’s health care policy field shifted from a business-dominated, closed-door pattern of decision making to a more open political arena. Through this process, a wide-ranging and diversely resourced coalition advocating on behalf of beneficiaries became an accepted partner in policymaking. This article examines this transformation, considering its broader implications for the political dynamics of the public-private welfare state and the role of advocacy groups in defending beneficiary interests. We argue that multifaceted coalitions exploit three vulnerabilities of (...) the public-private welfare state, which presents openings for advancing public priorities: 1) diverse and shifting interests, which allow advocates to build broad coalitions that include labor and some providers 2) service gaps that, when publicized, can generate public outrage; and 3) the hybrid institutional form of the public-private welfare state, which can connect service delivery organizations with a broader pro-public coalition. (shrink)

"Margaret L. King has put together a highly representative selection of readings from most of the more significant—but by no means the most obvious—texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and (...) striking insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is _simply the best introduction to the subject now available_."_ —Anthony Pagden, UCLA, and author of _The Enlightenment and Why It Still Matters_ Contents:_ Chronology, Introduction _Chapter One - Casting Out Idols: 1620–1697_ _Idols, or false notions: _Francis Bacon, _The New Instrument_ _I think, therefore I am: _René Descartes, Discourse on Method _God, or Nature: _Baruch Spinoza, _Ethics_ _The system of the world: _Isaac Newton, _Mathematical Principles of Natural Philosophy_ _He searched for truth throughout his life: _Pierre Bayle, _Historical and Critical Dictionary_ _Chapter Two - _The Learned Maid: 1638–1740 _A face raised toward heaven:_ Anna Maria van Schurman, _Whether the Study of Letters Befits a Christian Woman_ _The worlds I have made:_ Margaret Cavendish, _The Blazing World_ _A finer sort of cattle:_ Bathsua Makin, _An Essay to Revive the Ancient Education of Gentlewomen_ _I warn you of the world:_ Madame de Maintenon, _Letter: On the Education of the Demoiselles of Saint-Cyr_, and _Instruction: On the World_ _The daybreak of your reason:_ Émilie Du Châtelet, _Fundamentals of Physics_ _Chapter Three - _A State of Perfect Freedom: 1689–1695 _The chief criterion of the True Church:_ John Locke, _Letter on Toleration_ _Freedom from any superior power on earth:_ John Locke, _Second Treatise on Civil Government_ _A white paper, with nothing written on it:_ John Locke, _Essay Concerning Human Understanding_ _Let your rules be as few as possible:_ John Locke, _Some Thoughts Concerning Education_ _From death, Jesus Christ restores all to life:_ John Locke, _The Reasonableness of Christianity, as Delivered in the Scriptures_ _Chapter Four - All Things Made New: 1725–1784_ _In the wilderness, they are reborn:_ Giambattista Vico, _The New Science_ _Without these Names, nothing can be known,_ Carl Linnaeus, _System of Nature_ _All the clouds at last are lifted:_ Anne Robert Jacques Turgot, _The Successive Advancement of the Human Mind_ _A genealogical or encyclopedic tree of knowledge:_ Jean le Rond d’Alembert, _Preliminary Discourse_ _Dare to know! :_ Immanuel Kant, _What Is Enlightenment?_ _Chapter Five - Mind, Soul, and God: 1740–1779_ _The narrow limits of human understanding:_ David Hume, _Anof a Book Lately Published_ _The soul is but an empty word:_ Julien Offray de La Mettrie, _Man a Machine_ _All is reduced to sensation:_ Claude Adrien Helvétius, _On the Mind_ _An endless web of fantasies and falsehoods:_ Paul-Henri Thiry, baron d’Holbach, _Common Sense_ _Let each believe that his own ring is real:_ Gotthold Ephraim Lessing, _Nathan the Wise_ _Chapter Six - Crush That Infamous Thing: 1733–1764_ _This is the country of sects:_ Voltaire, _Philosophical Letters_ _Disfigured by myth, until enlightenment comes:_ Voltaire, _The Culture and Spirit of Nations_ _The best of all possible worlds:_ Voltaire, _Candide_ _Are we not all children of the same God?:_ Voltaire, _Treatise on Tolerance_ _If a book displeases you, refute it! :_ Voltaire, _Philosophical Dictionary_ _Chapter Seven - Toward the Greater Good: 1748–1776_ _Things must be so ordered that power checks power,_ Charles de Secondat, baron de Montesquieu, _The Spirit of the Laws_ _Complete freedom of trade must be ensured:_ François Quesnay, _General Maxims for the Economic Management of an Agricultural Kingdom_ _The nation's war against the citizen: Cesare_ Beccaria, _On Crimes and Punishments_ _There is no peace in the absence of justice:_ Adam Ferguson, _An Essay on the History of Civil Society_ _Led by an invisible hand:_ Adam Smith, _An Inquiry into the Nature and Causes of the Wealth of Nations_ _Chapter Eight - Encountering Others: 1688–1785_ _Thus died this great man:_ Aphra Behn, _Oroonoko: or The Royal Slave_ _Not one sins the less for not being Christian: _Lady Mary Wortley Montagu, _Embassy Letters_ _Do you not restore to them their liberty?:_ Guillaume-Thomas Raynal, _Philosophical and Political History of European Colonies and Commerce in the Two Indies_ _Some things which are rather interesting:_ Captain James Cook, _Voyage towards the South Pole, and Round the World_ _The inner genius of my being:_ Johann Gottfried von Herder, _Ideas for a Philosophy of the History of Humankind_ _Chapter - Nine Citizen of Geneva: 1755–1782_ _The most cunning project ever to enter the human mind: _Jean-Jacques Rousseau, _Discourse on the Origin and Foundations of Human Inequality_ _The supreme direction of the General Will:_ Jean-Jacques Rousseau, The Social Contract _Two lovers from a small town at the foot of the Alps,_ Jean-Jacques Rousseau, _Julie, or the New Heloise_ _Build a fence around your child’s soul:_ Jean-Jacques Rousseau, _Emile, or On Education_ _This man will be myself:_ Jean-Jacques Rousseau, _Confessions_ _Chapter Ten - Vindications of Women: 1685–1792_ _No higher design than to get her a husband:_ Mary Astell, _Reflections on Marriage_ _The days of my bondage begin:_ Anna Stanisławska, _Orphan Girl_ _A dying victim dragged to the altar:_ Denis Diderot, _The Nun_ _Created to be the toy of man:_ Mary Wollstonecraft, _Vindication of the Rights of Woman_ _Man, are you capable of being just?:_ Olympe de Gouges, _Declaration of the Rights of Woman as Citizen_ _Chapter Eleven - American Reverberations: 1771–1792_ _I took upon me to assert my freedom:_ Benjamin Franklin, _Autobiography_ _Freedom has been hunted round the globe:_ Thomas Paine, _Common Sense_ _Endowed by their Creator with certain unalienable Rights:_ Thomas Jefferson and Others, _Declaration of Independence_ _A safeguard against faction and insurrection:_ James Madison, _Federalist No. 10_ _An end to government by force and fraud:_ Thomas Paine, _The Rights of Man_ _Chapter Twelve - Enlightenment's End: 1790–1794_ _A partnership of the living, the dead, and those unborn:_ Edmund Burke, _Reflections on the Revolution in France_ _The future destiny of the human species:_ Nicolas de Condorcet, _A Sketch of a Historical Portrait of the Progress of the Human Mind_ Texts and Studies, Index. 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Since the publication of Roy Bhaskar's A Realist Theory of Science in 1975, critical realism has emerged as one of the most powerful new directions in the philosophy of science and social science, offering a real alternative to both positivism and postmodernism. This reader makes accessible in one volume key readings to stimulate debate about and within critical realism, including: the transcendental realist philosophy of science elaborated in A Realist Theory of Science ; Bhaskar's critical naturalist philosophy of social science; (...) the theory of explanatory critique, which is central to critical realism; and the theme of dialectic, which is central to Bhaskar's most recent writings. The volume includes extracts from Bhaskar's most important books, as well as selections from all of the other most important contributors to the critical realist program. It also includes both a general introduction and original introductions to each section. (shrink)

This chapter contains sections titled: My Journey to Praxis The Concept of a Male Hegemony in Relation to Patriarchy Hattersley Women for Change The Changing Theoretical and Political Context Gramsci's Continuing Relevance to Feminism To Return to My Original Question: What Relevance Have Gramsci's Ideas to Feminist Pedagogy Today? References.

European Journal of Political Theory, Volume 21, Issue 1, Page 25-46, January 2022. This article explains how 19th-century radical republicans answered the following question: how is it possible to be free in a social order that fosters economic dependence on others? I focus on the writings of a group of French thinkers called the solidarists who advocated “liberty organized for everyone.” Mutualism and social right were two components of the solidarist strategy for limiting domination in commercial/industrial society. While the doctrine (...) of mutualism was rooted in pre-industrial artisan culture, social right was a novel idea that built on Durkheim’s analysis of the division of labour. In this article, I describe the main features of the solidarist account: solidarity, social property, quasi-contractual debt, and restorative justice. Classical republicanism was deeply concerned with citizen participation and the balance between popular and elite power, but 19th-century radical republicans thought that these goals must be approached differently in market societies in which enormous power is exercised outside the state. The solidarists cautiously embraced the state as a mechanism for regulating the market in order to ensure equal liberty. Social right and mutualism were also conceived as ways of limiting the centralization of state power. (shrink)

The goal of our work has been to better understand how Engaged Philosophical Inquiry can be used with young children on topics related to our local forest environment as part our foundation curriculum on sustainability. Theoretically we draw on the work of Matthew Lipman ; Philosophy for Children ; Phillip Cam, ; John Dewey, ; Gunilla Dahlberg and Peter Moss to discuss democratic community building, and ethical pedagogical approaches related to EPI and young children. Working with children of this age (...) holistically on the topic of sustainability has not been systematically researched to date. Our findings therefore contribute to better understandings of EPI and: 1) democratic community building processes; 2) the use of context to focus our discussions; 3) group membership and group size; and 4) turn taking and the role of the moderator. (shrink)

Addressing central questions in the debate about Foucault's usefulness for politics, including his rejection of universal norms, his conception of power and power-knowledge, his seemingly contradictory position on subjectivity and his ...

This paper examines the rhetorical dimension of arguments about global justice. It draws on postcolonial theory, an approach that has explored the relationship between knowledge and power. The global justice literature has elaborated critiques of global inequality and advanced arguments about how to overcome the legacies of domination. These concerns are also shared by critics of colonialism, yet there are also epistemological differences that separate the two scholarly communities. Despite these differences, I argue that bringing the two literatures into (...) conversation generates important benefits. Postcolonial theory draws attention to the way that abstract concepts can function as metaphors that have the unintended consequence of reinforcing power relations. Normative theory will be more effective at promoting global justice if it pays more attention to the politics of representation. (shrink)

On the surface, stoicism and emotion seem like contradictory terms. Yet the Stoic philosophers of ancient Greece and Rome were deeply interested in the emotions, which they understood as complex judgments about what we regard as valuable in our surroundings. Stoicism and Emotion shows that they did not simply advocate an across-the-board suppression of feeling, as stoicism implies in today’s English, but instead conducted a searching examination of these powerful psychological responses, seeking to understand what attitude toward them expresses the (...) deepest respect for human potential. In this elegant and clearly written work, Margaret Graver gives a compelling new interpretation of the Stoic position. Drawing on a vast range of ancient sources, she argues that the chief demand of Stoic ethics is not that we should suppress or deny our feelings, but that we should perfect the rational mind at the core of every human being. Like all our judgments, the Stoics believed, our affective responses can be either true or false and right or wrong, and we must assume responsibility for them. Without glossing over the difficulties, Graver also shows how the Stoics dealt with those questions that seem to present problems for their theory: the physiological basis of affective responses, the phenomenon of being carried away by one’s emotions, the occurrence of involuntary feelings and the disordered behaviors of mental illness. Ultimately revealing the deeper motivations of Stoic philosophy, Stoicism and Emotion uncovers the sources of its broad appeal in the ancient world and illuminates its surprising relevance to our own. (shrink)

A dearth of literature focuses on the relationship between acculturation, power distance and liminality for migrant nurses entering foreign workplaces. Expectations are for migrant nurses to be practice‐ready swiftly. However, this aspiration is naïve given the complex shifts that occur in deeply held cultural beliefs and practices and is dependent on an organisational climate of reciprocal willingness to adapt and learn. This exploratory study identified that although a plethora of literature addresses challenges migrant nurses face, there are limited data (...) that link these transitional processes to concepts that might usefully guide transitions. This study draws from the overarching concept of acculturation, together with Hofstede's (2011) notion of power distance and the theory of liminality to explore the experiences of eight migrant nurses. Data highlighted that adjusting to altered hierarchical relationships took many months because negotiating power distance challenged deeply held beliefs and assumptions about professional and organisational hierarchies. Migrant nurses’ accounts indicated a paucity of organisational processes to address these difficulties; therefore, they navigated this liminal space of adjustment to power distance differences in an ad hoc manner. Their acculturation experiences, arguably unnecessarily prolonged, indicate the value in workplace commitment to exploring a collaborative, critically reflective approach to optimise transitions. (shrink)

In this essay Harry Boyte and Margaret Finders argue that addressing the “shrinkage” of education and democracy requires acting politically to reclaim and augment Deweyan agency-focused concepts of democracy and education. Looking at agency from the vantage of civic studies, which advances a politics of agency — a citizen politics that is different from ideological politics — and citizens as cocreators of political communities, Boyte and Finders explore the technocratic trends that have eclipsed agency. These disempower educators, students, and (...) communities. Using the case study of the youth empowerment initiative Public Achievement and its translation into the Special Education Program and partnerships of Augsburg College, the authors conclude with an examination of how agentic practices have survived in “shadow spaces” in schools, how such spaces might be turned into “free spaces” for democratic change, and how teacher education needs to prepare “citizen teachers” as well as promoting pedagogies of empowerment. These suggest grounds for a movement of hope and democratic change. (shrink)

A work of striking originality bursting with unexpected insights, _The Human Condition_ is in many respects more relevant now than when it first appeared in 1958. In her study of the state of modern humanity, Hannah Arendt considers humankind from the perspective of the actions of which it is capable. The problems Arendt identified then—diminishing human agency and political freedom, the paradox that as human powers increase through technological and humanistic inquiry, we are less equipped to control the consequences of (...) our actions—continue to confront us today. This new edition, published to coincide with the fortieth anniversary of its original publication, contains an improved and expanded index and a new introduction by noted Arendt scholar Margaret Canovan which incisively analyzes the book's argument and examines its present relevance. A classic in political and social theory, _The Human Condition_ is a work that has proved both timeless and perpetually timely. Hannah Arendt was one of the leading social theorists in the United States. Her _Lectures on Kant's Political Philosophy_ and _Love and Saint Augustine_ are also published by the University of Chicago Press. (shrink)

This article explains how 19th-century radical republicans answered the following question: how is it possible to be free in a social order that fosters economic dependence on others? I focus on the writings of a group of French thinkers called the solidarists who advocated “liberty organized for everyone.” Mutualism and social right were two components of the solidarist strategy for limiting domination in commercial/industrial society. While the doctrine of mutualism was rooted in pre-industrial artisan culture, social right was a novel (...) idea that built on Durkheim’s analysis of the division of labour. In this article, I describe the main features of the solidarist account: solidarity, social property, quasi-contractual debt, and restorative justice. Classical republicanism was deeply concerned with citizen participation and the balance between popular and elite power, but 19th-century radical republicans thought that these goals must be approached differently in market societies in which enormous power is exercised outside the state. The solidarists cautiously embraced the state as a mechanism for regulating the market in order to ensure equal liberty. Social right and mutualism were also conceived as ways of limiting the centralization of state power. (shrink)

From 1687, the year when Newton published his Principia, to the Crystal Palace Exhibition of 1851, science gradually became central to Western thought and economic development. The book examines how, despite powerful opposition on the Continent, a Newtonian understanding gained acceptance and practical application.

Paton, Margaret It was the unfamiliar word dewfall that kept my attention and the relation of dewfall to God's Spirit. It will fall on the bread and wine like dew falling. What is it that connects God's Spirit with dew falling that makes it so memorable for me? It is because in the midst of Mass dewfall is a symbol of the powerful outpouring of God's love for Christ crucified and for me, as I praise Him for His goodness. (...) There is also the sheer beauty of dew when it is first seen in the morning that can overwhelm me with its pristine freshness and purity of shimmering brightness with not a mark of a footprint on it. Dew can freshen our spirits, making them receptive. However, the question remains, What does dew have to do with the Spirit of God? What is the likeness between dewfall and the Spirit of God? (shrink)

This essay seeks to understand the domain and demands of reparative justice in terms of moral vulnerability. Significant harms raise the question of whether victims stand in truly reciprocal practices of accountability; if they do, they enjoy the power of calling others to account as well as bearing the liability of being accountable to others. In the aftermath of harms, victims’ moral vulnerability is tested: they may be exposed to the insult and injury of discovering that they do not (...) enjoy the moral standing of holding others accountable. While the occasion of reparative justice is significant wrongs and wrongful harms and losses, this essay argues that the aim of reparative practices is not only or even primarily to redress those harms and losses, but to address the moral vulnerability of victims by affirming their status in accountability relations. (shrink)

I defend moral objectivism against charges that it cannot plausibly preserve or explain morality's action-guiding nature. I take as my starting point the intuitive view that morality has a special connection to motivation: one who genuinely accepts a moral verdict must have a motivating reason to follow its dictates and, indeed, must often enough be motivated to act as it recommends. ;Many have argued that this connection vindicates subjectivism. Some argue that there can be no universally accessible truths whose acknowledgements (...) necessarily give one reason to act, because all reasons for action are based on desires that vary across rational agents. I argue against the Humean doctrine, implicit in this claim, that beliefs alone cannot move rational agents. The 18th-century metaphors of "passive" belief and "active" desire rest on arguments which either beg the question, equivocate, or misunderstand what would be involved in attributing the appropriate motivational power to belief. Others ground their objection in morality's holistic tie to desire, claiming that desires distort truth, rather than reveal it to us. I argue that there is nothing mysterious about the idea that possession of certain desires can be preconditions to seeing how things are. (shrink)

This paper examines the promise of science and its role in shaping research policy. The promise of science is characterized by expectations of science, which are embedded in promissory discourses that envision futures made possible through advances in promising science. Through a single case study of the origins of Genome Canada, the research was guided by the question: How did expectations of genomics shape the creation of Genome Canada? A conceptualization of discursive power and expectations of genomics storylines provide (...) the theoretical and analytical basis for an in-depth examination of the ideational effects and material impacts on research policy decisions over three years that culminated in the creation of Genome Canada. Expectations of genomics storylines functioned in a complex interplay of discursive practices and dynamics among diverse policy actors within a genomics discourse-coalition to produce a range of ideational and material impacts. The expectations of genomics storylines produced powerful genomics subject-positions from which policy actors perceived their interests, identities and preferences and gained agency, which led to various material impacts, such as mobilizing support and funding, coordinating activities and transforming Canada’s research policy framework. With the increasing importance of research policy to a range of broader policy priorities underpinned by expectations that science will resolve societal challenges and contribute to socio-economic benefits, this paper sheds light on how complex research policy decisions are made; it further contributes to understanding the role of promissory discourses in shaping those decisions. (shrink)

"Most modern legal theorists seek to limit their enquiries to a particular sort of law, on the assumption that law is necessarily restricted in its interactions with other social practices. margaret Davies deliberately - and provocatively - questions the usefulness of such 'positivist' dogmas, asserting that the law can and should be seen as multi-dimensional. Davies argues that the law is everywhere - in metaphysics, the social environment, language and the psyche. In a persuasive meeting of postmodern discourse, deconstruction, (...) feminism and legal theory, Davies creates new ways of thinking about the law by creating links with other practices and disciplines where none previously existed. This is a powerful critique of the ideology and theory of law in the West, providing a much-needed link between conventional legal philosophy and modern movements in legal theory." --From back cover. (shrink)

Hannes Lacher’s article misrepresents and then denounces both the substance and the spirit of our book, The Power of Market Fundamentalism: Karl Polanyi’s Critique. Lacher claims his interpretation of Polanyi to be the only acceptable one, and vociferously alerts readers to beware the dangerous influence of our work. Because we continue to believe that familiarity with Polanyi’s theoretical framework is valuable for those resisting the depredations of neoliberalism and authoritarianism, we restate our commitment to interpreting Polanyi’s work in the (...) most capacious way possible, treating it not as Scripture but as a body of work multidimensional enough for varying perspectives. In our reply to Lacher, we revisit several themes central to our book, including Polanyi’s complex use of “utopianism”; the “always-instituted economy”; the gold standard’s attack on the “democratic virus” and the rise of fascism; and Polanyi’s socialist commitment to democratizing the economy. We also suggest that by exploring several apparent puzzles in the text of GT it is possible to derive a more fruitful and powerful interpretation of Polanyi’s thinking. (shrink)

ABSTRACT This is a personal reflection on what I have learnt as an academic, researching, teaching and participating in the public square in Bioethics for over four decades. I describe a helix metaphor for understanding the evolution of values and the current “culture wars” between “progressive” and “conservative” values adherents, the uncertainty people’s “mixed values packages” engender, and disagreement in prioritizing individual rights and the “common good”. I propose, as a way forward, that individual and collective experiences of “amazement, wonder (...) and awe” have the power to enrich our lives, help us to find meaning and sometimes to bridge the secular/religious divide and experience a shared moral universe. They can change our worldview, our decisions regarding values and ethics, and whether we live our lives mainly as just an individual – a “me” – or also as a member of a larger community – a “We”. I summarize in an equation – “The Wonder Equation” – what is necessary to reduce or resolve some current hostile values conflicts in order to facilitate such a transition. It will require revisiting and reaffirming the traditional values we still need as both individuals and societies and accommodating them with certain contemporary “progressive„ values. (shrink)

This book presents a critique of dominant governance theories grounded in an understanding of existence as a static, discrete, mechanistic process, while also identifying the failures of theories that assume dynamic alternatives of either a radically collectivist or individualist nature. Relationships between ontology and governance practices are established, drawing upon a wide range of social, political, and administrative theory. Employing the ideal-type method and dialectical analysis to establish meanings, the authors develop a typology of four dominant approaches to governance. The (...) authors then provide a systematic analysis of each governance approach, thoroughly unpacking and critiquing each one and exploring the relationships and movements among them that engender reform and revolution as well as retrenchment and obfuscation of power dynamics. After demonstrating that each governance approach has fatal flaws within a diverse global context, the authors propose an alternative they call Integrative Governance. As a synthesis of the ideal-types, Integrative Governance is neither individualist nor collectivist, while still maintaining the dynamic character required to accommodate responsiveness to cultural contexts. (shrink)

An examination of nervios among Mexican seasonal farm workers The purpose of this exploratory descriptive study was to examine a process model of the nervios experience of 30 Mexican seasonal farm workers. Focused interviews were conducted in Spanish to determine the workers’ perspectives on their experiences of nervios while residing in rural, southwest Ontario. Data for analysis originated from variables created to represent key themes that had emerged from open coding of the interviews. Simultaneous entry, multiple regression analyses revealed that (...) provocation, control salience, and cognitive sensory motor distress directly explained 67.2% of the variation in worker expressions of negative affectivity. The combination fear, feeling trapped, and giving in mediated the relationship of provocation, control salience and cognitive sensory motor distress to expressions of negative affectivity (R2 = 88.1%). Control salience and its dampening effect on other elements of the nervios experience, however, appeared to be key to whether subjects experienced negative reactions to being provoked or distressed. This evidence points to nervios being a powerful, holistic idiom of distress with at least six variables contributing to its affective negativity. This information is important to our understanding of how nervios unfolds and for accurate specification of a nervios model for clinical practice and research. It also sets the stage for improved therapeutic alliances with nervios sufferers, and social action to reduce factors that provoke nervios. (shrink)

Economists study "The Economy," or so one might suppose. Yet this overarching entity is strikingly absent from mainstream theory. Since the 1950s, it has generally been described with a few mathematical propositions and not given a description that attends to institutions, power relations, or the emergent properties that form the leading indicators in macroeconomic theory. There is thus a significant divergence between folk economics and scientific economics on this theoretical entity. This article briefly addresses the history of this concept, (...) noting its heyday in the interwar years, and brings to bear some of the analytical apparatus on institutional facts devised by John Searle. Whatever is meant by "The Economy" in folk economics appears to be significantly divergent from what is posited in scientific economics. Key Words: economy • Searle • theoretical entities • macroeconomics • economic indicators • folk economics. (shrink)

Beazley, Margaret Australia rightfully places itself amongst democratic countries governed by the rule of law. It is a tradition in which I hold a firm belief. An essential aspect of the rule of law is its non-arbitrary application, and its guarantee of equality before the law. When describing the rule of law, A. V. Dicey stated that the rule of law meant: the absolute supremacy or predominance of regular law as opposed to the influence of arbitrary power, and (...) excludes the existence of arbitrariness, of prerogative, or even of wide discretionary authority on the part of the government. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IntroductionMargaret Olivia Little (bio)Increasingly, conversations in bioethics include questions or claims about the contribution that feminist analyses might offer the field. In March 1995, the Kennedy Institute of Ethics devoted its annual Advanced Bioethics Course to an exploration of feminist approaches to bioethics. This special issue of the Kennedy Institute of Ethics Journal, which supplements the September 1995 issue on principlism and several alternative approaches to health care ethics, (...) grew out of that course, containing articles written by those who presented its central lectures.The first article serves as an introduction to the topic. I take seriously the often-asked questions of why and in what way feminism should be thought relevant to bioethics. Appreciating feminism’s distinctive contribution to the field requires appreciating some of the central themes common to virtually all feminist theory. Accordingly, I set out and develop two themes that are basic to feminism; I then give several examples of how various bioethical issues might be framed and analyzed differently when approached with awareness of these tenets. Feminist theory offers a critical tool for bioethics, I argue, both by revealing androcentric reasoning that can affect—sometimes subtly and sometimes crudely—substantive analyses of bioethical issues, and by helping us to re-think and refine aspects of ethical theory that form the conceptual tools of use to bioethicists.In the second article, Alisa Carse and Hilde Lindemann Nelson take up one of the most famous theories associated with feminist philosophy, the “ethic of care,” inspired originally by Carol Gilligan’s work. While the ethic is much touted, it is also much criticized—sometimes, importantly, from distinctly feminist angles. Carse and Nelson deepen the debate by suggesting directions that a sophisticated version of the theory should take. They address four common criticisms of the care approach, some from “mainstream” theorists and some from feminist voices, and then outline how the ethic can be developed to answer these concerns.It is often pointed out that feminism is not a monolithic theory. While the diversity of approaches and policy recommendations contained within feminism is in many ways a healthy one, such diversity can be frustrating and potentially undermining of feminism’s contribution to fields such as bioethics. In the third article, Rosemarie Tong discusses the differences and commonalities among various feminist theories, with an eye [End Page vii] toward developing a strategy that feminists might take in their attempts to advance conversations in bioethics. She first provides a lucid outline of the three main branches of feminist theory—liberal, cultural, and radical—and illustrates their distinct approaches by contrasting how each would approach the controversial topic of “surrogate” or contract motherhood. Having highlighted the differences among the three approaches, she then indicates their shared theoretical base. She ends by suggesting strategies that feminists might want to take, in light of these common factors, to maximize the influence their voices can and should have in bioethics.One question commonly asked is what difference feminism’s distinctive theoretical approach makes when applied to the concrete issues bioethicists have traditionally discussed. In the fourth article, James Lindemann Nelson considers a topic of central importance to modern bioethics, the distribution of scarce health care resources, and demonstrates how differently we might analyze the issue if we view it through the lens of feminist theory. More specifically, he examines the work of several sophisticated, mainstream authors writing on the subject, such as Frances Kamm, Norman Daniels, Dan Brock, and Ezekiel Emanuel, and indicates various places in which a feminist analysis will reveal problems in the analyses that might otherwise remain hidden—problems, for instance, in methodology, in how the issues are framed, in the conceptions of justice employed, and in the relative insensitivity to questions about power distribution. At the same time, Nelson explores ways in which such mainstream work offers material that is valuable to a feminist picture of allocation questions. In the end, he urges, both sides have lost by the lack of dialogue between them.In the final article, Karen Rothenberg discusses the intersection of bioethics, feminist theory, and the law. She traces how the differences among the three central camps of feminist theory yield different theories of feminist jurisprudence... (shrink)

One of Nancy Cartwright's arguments for entity realism focuses on the non-redundancy of causal explanation. In How the Laws of Physics Lie she uses an example from laser theory to illustrate how we can have a variety of theoretical treatments governing the same phenomena while allowing just one causal story. In the following I show that in the particular example Cartwright chooses causal explanation exhibits the same kind of redundancy present in theoretical explanation. In an attempt to salvage Cartwright's example (...) the causal explanation could be reinterpreted as a capacity claim, as outlined in her recent work Nature's Capacities and Their Measurement. However, I argue that capacities cannot be isolated in the way that Cartwright suggests and consequently these capacity claims also fail to provide a unique causal story. We can, however, make sense of capacities by characterizing them in a relational way and I offer some ideas as to how this approach would retain our intuitions about capacities while denying their ontological priority as dormant powers. (shrink)

An ongoing crisis in Australian agriculture resulting from climate crises including drought, decreasing irrigation water, more recent catastrophic flooding, and an uncertain policy environment is reshaping gender relations in the intimate sphere of the farm family. Drawing on research conducted in the Murray-Darling Basin area of Australia we ask the question: Does extreme hardship/climate crises change highly inequitable gender relations in agriculture? As farm income declines, Australian farm women are more likely to be working off farm for critical family income (...) while men continue to work on farm often in circumstances of damaged landscapes, rising debt, and limited production. This paper examines the way gender relations are being renegotiated in a time of significant climate crisis. Our research suggests that climate crises have indeed led to changes in gender relations and that some changes are unexpected. Whereas one would logically assume that women’s enhanced economic contribution would increase their power in gender negotiations, we argue that this does not necessarily occur because their contribution is viewed as a farm survival strategy. Men are committed to prioritizing the farm and view women’s income generating work as critical to this purpose and yet, paradoxically, long for a return to traditional farm roles. We find that women are actively resisting traditional gender relations by reshaping a role for themselves beyond the farm—in the process moving physically and mentally away from a farm family ideology, questioning gender inequalities, and by extension their relationships. (shrink)

Moral psychology studies the features of cognition, judgement, perception and emotion that make human beings capable of moral action. Perspectives from feminist and race theory immensely enrich moral psychology. Writers who take these perspectives ask questions about mind, feeling, and action in contexts of social difference and unequal power and opportunity. These essays by a distinguished international cast of philosophers explore moral psychology as it connects to social life, scientific studies, and literature.

This interdisciplinary volume will be essential reading for students and scholars working on Greco-Roman philosophy, Roman rhetoric, and the history and literary culture of the Roman Republic. It showcases innovative methodological approaches to Cicero the philosopher and defines new directions for the immediate future of the field.

This paper explores Augustine’s use of the twin images of Christ the physician and sin as sickness, especially in his sermons and Confessions. It shows how distinctive features of this image enable Augustine to illuminate a scriptural moral theology that is egalitarian and developmental. It is founded upon repentance, humility and a powerful awareness of dependence upon God’s grace, and demands communal responsibility for morality. Augustine’s moral theory fully integrates his personal and pastoral experience; the relevant similarities between his own (...) society and ours suggest that his theory, in its broad outlines, has not lost its validity. (shrink)

In positioning his laudandus Hagesias as the co-founder of Syracuse, Pindar considers the larger ideological implications of including a seer in a colonial foundation. The poet begins Olympian 6 by praising Hagesias as an athletic victor, seer, and sunoikistêr and therefore as a figure of enormous ritual power. This portrayal, however, introduces an element of competition into Hagesias' relationship with his patron Hieron, the founder of Aitna. In response, the ode's subsequent mythic portions circumscribe Hagesias' status so as to (...) mitigate any challenge the seer might present to Hieron's own political authority. An intertextual reading of Olympian 6's myth with the myth of Pelops in Olympian 1 highlights Pindar's careful negotiation of Hagesias' position in this colonial context. Despite the resulting need to affirm Hagesias' subordination to Hieron, Pindar joins together the seemingly incompatible roles of seer and co-founder because, as an intertextual reading of Nemean 1 helps to illustrate, Hagesias embodies and symbolically enacts in the ode Hieron's synoikism of Aitna. (shrink)

The emerging viewpoint of embodied cognition holds that cognitive processes are deeply rooted in the body's interactions with the world. This position actually houses a number of distinct claims, some of which are more controversial than others. This paper distinguishes and evaluates the following six claims: (1) cognition is situated; (2) cognition is time-pressured; (3) we off-load cognitive work onto the environment; (4) the environment is part of the cognitive system; (5) cognition is for action; (6) off-line cognition is body (...) based. Of these, the first three and the fifth appear to be at least partially true, and their usefulness is best evaluated in terms of the range of their applicability. The fourth claim, I argue, is deeply problematic. The sixth claim has received the least attention in the literature on embodied cognition, but it may in fact be the best documented and most powerful of the six claims. (shrink)

Theories of social capital are popular because they claim to insulate society against both the coercion of states and the individualism of markets, as well as to better explain social prosperity and economic performance. But in fact laws, citizenship rights, compulsory associations and political institutions do a much better job of the former, while large-scale civic movements, like Poland’s Solidarity, with demonstrable impacts on the configuration of political power, are the historic keys to democratic prosperity and social confidence.

Virginia Woolf, in A Room of One’s Own, asked why there were no women writers before 1800. If she had been thinking about philosophers instead of writers in the traditional women’s areas of plays and fiction, she might have asked why there were no women philosophers at all, for I suspect that most people would find it very hard to name a woman philosopher before the present day. To help her in answering her question, she invented a fictional character, Judith (...) Shakespeare, a sister to William Shakespeare. The conditions of Judith’s life made it impossible for her to write, and so Woolf speculated that the women who would have been writers did not lead the kinds of lives that permitted them to realize their talents. Woolf’s image of Judith Shakespeare is a very powerful one but her speculation is only half right. There undoubtedly were many women in the past who would have been talented writers or philosophers if their lives had been different, but Judith Shakespeare’s image can also blot out our knowledge of women who, contrary to Woolf’s speculation, did exist and did write. Indeed, we know now there were even women who wrote philosophy. These women were in many ways exceptional, for Woolf is quite right that most women did not live either with enough privacy or with enough income to allow them to write. Often, they were members of the aristocracy, whose position enabled them to behave eccentrically, sometimes to be able to demand privacy, and sometimes to be able to invite contacts with leading intellectuals. Quite often, these women were childless, which in an age before birth control made them exceptions to the general rule, and at a time when many women were bearing their last child in their forties, was the only thing that could have given them private time. Nevertheless, research in the last ten or fifteen years has uncovered the work of quite a number of these women: for example, Princess Elizabeth of Bohemia, the Electress Sophie, Queen Christina of Sweden, Queen Sophie Charlotte of Prussia, Anne, Lady Conway, Mary Astell, Damaris, Lady Masham, Catharine Trotter Cockburn, Emilie du Chatelet, Catherine Macaulay, Lady Mary Shepherd, and many more. Woolf’s question then comes up again in a slightly different form. Why is it that the work of these women was for so long unknown? Why do so many people even today remain ignorant of the existence of women philosophers before the present day? I am not going to answer this question directly; in fact, I suspect it has multiple answers. Instead, I am going to present a case study from amongst all the cases of all of these women. I hope by considering the history of this woman, and, in particular, considering the way in which she was read, it will be possible to gain some insights into the ways in which women have failed to be incorporated into philosophical history. The woman I am going to discuss is Lady Mary Shepherd. Mary Shepherd actually falls outside of Woolf’s target date of 1800, since she flourished in the first half of the nineteenth century, but this merely reflects my point about the greater ignorance that prevails about women in philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.1 (2001) 81-98 [Access article in PDF] Leonor de Cáceres and the Mexican Inquisition Margaret Mott Introduction: The Family and the Times The Carvajál family, well-known to historians of colonial Mexico, achieved its enduring status largely through the records of the Mexican Holy Office. 1 The governor, Luis de Carvajál, after becoming embroiled in a boundary dispute with the Viceroy of New (...) Spain, was denounced as a Judaizer in 1589. He was eventually cleared of the crime of Judaizing, of performing Jewish rituals while pretending to be Catholic, but was sent to prison for one year for having concealed his Judaizing relatives from the authorities. He died while serving out his prison sentence. Many of the rest of his family, whom he brought over from Spain as part of the privileges of his office, were condemned as judaizantes pertinaz, persistent Judaizers. In the auto de fe of 8 December 1596 the governor's sister Francisca Núñez de Carvajál and four of her adult children were, in the language of the Holy Office, "relaxed to the secular arm for burning." Francisca's daughter, Mariana, was spared the stake in 1596 because she was deemed to have lost her senses. Once she regained them, she, too, was condemned as a persistent Judaizer and died in the auto de fe of 25 March 1601.From all accounts the Carvajál family was used by the Holy Office as a warning to the crypto-Jewish community of New Spain. Even Stephen Greenleaf, known for his balanced accounts on the Mexican Inquisition, 2 describes the persecution [End Page 81] of the Carvajáls as a "Counter Reformation tact," concluding that "the Holy Office wanted to use the Carvajáls as an example to the Jewish community of Mexico." 3 Yet more was at issue here than just a display of the naked power. The questions the inquisitors posed and the rhetoric they used suggest something beyond flexing a coercive muscle in front of the crypto-Jewish population of colonial Mexico.Not all members of the Carvajál family perished in the flames of so-called Counter Reformation intolerance. One of Francisca's sons, a Dominican monk, was able to maintain his commitment to his order even after being convicted of concealing his heretic relatives from the authorities. A son-in-law, Antonio Diaz de Cáceres, was reconciled after paying what biographer Martin A. Cohen considered an "unusually light" penalty, a public abjure de vehementia and a fine of a thousand Castilian ducats. Cohen explains this unusual pardon in terms of political intrigue. "Because he was a man of esteem and had served the king on several occasions," wrote Cohen, Antonio was spared the lash. 4 Yet political favors were not the only consideration. Francisca's granddaughter (and Antonio's daughter) Leonor de Cáceres, who was nine at the time of the first auto de fe, was reconciled along with her father in the auto de fe of 1601. Although she was fourteen at the time of her trial, much of the evidence concerns events that took place in her childhood, before the age of reason. Rather than a "Counter Reformation tact," her trial reflects some of the Catholic reforms of the sixteenth century, a time in Spanish political and social thought when natural law arguments for education and evangelization were on the ascendant.The term Counter Reformation implies an entrenched position against any efforts of reform. "Counter Reformation," writes historian John O'Malley, "expressed the quintessence of Catholicism, which was reaction and repression." 5 Counter Reformation underscores intolerance and obscures the radical reforms of the times (for which reason O'Malley offers the more neutral term, Early Modern Catholicism). In actuality sixteenth-century Catholicism was a time of both unification and universality, of shoring up the papacy and experimenting with evangelical techniques. Balanced against the heightened authority of the Vatican were the educational experiments of the Jesuits. 6 Alongside the racist arguments in support of the encomendero system was a very... (shrink)