Our results support the idea that adults have access to the principles and parameters of Universal Grammar (UG), contrary to Epstein et al.'s misrepresentation of our work as involvingpartial access toUG. For both LI and L2 acquisition, functional projections appear to develop in a gradual fashion, but in L2 acquisition there ispartial transferin that the lowest projection (VP) is transferred from the speaker's LI.

Meditation is an umbrella term for a number of mental training practices designed to improve the monitoring and regulation of attention and emotion. Some forms of meditation are now being used for clinical intervention. To accompany the increased clinical interest in meditation, research investigating the neural basis of these practices is needed. A central hypothesis of contemplative neuroscience is that meditative states, which are unique on a phenomenological level, differ on a neurophysiological level. To identify the electrophysiological correlates of meditation (...) practice, the electrical brain activity of highly skilled meditators engaging in one of six meditation styles was recorded. A mind-wandering task served as a control. Lempel–Ziv complexity showed differences in nonlinear brain dynamics during meditation compared with mind wandering, suggesting that meditation, regardless of practice, affects neural complexity. In contrast, there were no differences in power spectra at six different frequency bands, likely due to the fact that participants engaged in different meditation practices. Finally, exploratory analyses suggest neurological differences among meditation practices. These findings highlight the importance of studying the electroencephalography correlates of different meditative practices. (shrink)

Near the homes of photographers John Willis and Tom Young is a paper mill that sits in the otherwise pristine and picturesque climes of western Massachusetts. For Willis and Young, this site is one of both aesthetic and philosophical contradictions: despite its verdant locale, the mill—with its ominous smoke stacks and countless bales of discarded paper—brings to mind the dreariness of industrialization and the impermanence of life itself. But the factory is actually one where such litter is reborn (...) as reusable paper. Willis and Young’s stunning black-and-white images, collected in this unforgettable volume, transform this mill and the innumerable mounds of recyclable waste it processes daily into an indelible and evocative landscape. Recycled Realities is not a jeremiad foretelling the consequences of excessive waste, rampant pollution, or unbridled consumption, but rather a profound meditation on the hidden meanings and connections that linger beneath the debris and detritus of everyday life. These astonishing and often surreal photos of discarded paper from the printed world trace the processes of emergence, revelation, and redemption that make the cycle of life possible. In their photographs, Willis and Young take that which we have discarded and create new forms of being in and of themselves: vibrant and ultimately life-affirming portraits of who we are as people and the realities that we constantly build—and rebuild—all around us. (shrink)

This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

In lieu of an abstract, here is a brief excerpt of the content:The View from Pȏle NordSartre, Beauvoir, and Girard on Mimesis, Embodiment, and DesireMartha J. Reineke (bio)Simone Beauvoir's novel She Came to Stay immerses readers in a 1930s Parisian social scene, thanks in part to the character Françoise. Eavesdropping with Françoise on a man and woman seated at a table in the Pȏle Nord café, readers of the novel hear the woman confide, "I've never been able to follow the (...) rules of flirting. I have a morbid horror of being touched."1 As Françoise invites us to turn our gaze toward another couple seated nearby, we observe a possible instance of the very discomfort to which the first woman has attested. A hapless female looks "uncertainly at a man's huge (grosse) hand that has just pounced on hers (s'abattre sur)."2 Of these two scenes from She Came to Stay, Jean-Paul Sartre memorializes only the second.3 As described by Sartre in Being and Nothingness, a man and a woman on their first date are seated at a table. The man "takes" (prend) the hand of a woman and holds it between "his warm hands" (les mains chaudes) while the woman makes her hand inert, even as she "permits herself to enjoy his desire."4 Thanks to the pervasive influence of Being and Nothingness on the philosophical canon, the disquieting scene Françoise describes in She Came to Stay largely has been forgotten. Sartre sets the [End Page 1] terms for the unfortunate woman's ongoing life: She is a paradigm of "bad faith." Two decades later, her immortality is secured by René Girard: The woman is a prime exemplar of coquetry, a "fundamental" concept in the development of Girard's theory of mimetic desire.5In the wake of today's #metoo headlines, we may find ourselves eager to weigh in anew on the scene at Pȏle Nord. Are we witnesses to flirtation? Seduction? Unwanted sexual attention? Debates about coercion and guile, predators and prey, are unlikely to be productive; after all, Girard has advised that participants in such debates flounder in a problematic victimology.6 Nevertheless, Sartre and Girard's fascination with the mise en scène at Pȏle Nord warrants reexamination on other grounds. Sartre's discussion of the young woman beset by bad faith in Being and Nothingness is one of several instances in which Sartre is shown exerting a significant influence on Girard. Focusing closely on these occurrences, we can identify features of Sartrian existentialism that contribute constructively to the development of Girard's thought. So also can we uncover a problematic view of the body in mimetic theory. Girard shares with Sartre a profound ambivalence toward embodiment. An alternative perspective visible in Beauvoir's writing could enhance the treatment of the body and eroticism in mimetic theory.Girard's early work attests to Sartre's influence. Writing in Evolution of Desire, Cynthia Haven introduces the topic of Sartre's impact on Girard by recounting Parisian intellectuals' responses to tensions between Camus and Sartre: "Everyone took one side or the other." Girard's friends reported that Girard "was on the Sartre side."7 In an interview with Rebecca Adams, Girard states that "I was influenced by Sartre and Camus, like other people of my generation, especially by Sartre."8 Girard acknowledges Sartre's influence in several other contexts. In a 2007 interview with Pierpaolo Antonello, Girard recalls his early philosophical interests: "… From Sartre I went to Merleau-Ponty and all the authors related to phenomenology, which fascinated me and for a while I wanted to write in the phenomenological style."9 Commenting in the 2008 preface to La Conversion de l'art, Girard states that he is struck by the Sartrian "tone" of his own writing.10 Scholarly explorations of the specifics of the influence of Sartre on Girard have cataloged the most important Sartrian concepts: a lack of being, the in-itself/for-itself (en-soi/pour-soi); the "projet"; patterns of desire (e.g., masochism and sadism), and bad faith.11 These themes are discussed in what follows, with special attention to Girard and Sartre's perspectives on human... (shrink)

Like people, academic fields grow, acquire an identity, establish goals, and ultimately impact the world in various ways. Here we check in with our young friend Neuroethics—a field I want to see develop and thrive. This won't happen if it keeps returning to issues like cognitive enhancement or neural causation of behavior and responsibility, with minor adjustments of its analyses. Neuroethics is at its best when scanning the horizon for new scientific and technical developments that intersect in new ways (...) with ethics and law. Consider the development of open‐ and closed‐loop deep brain stimulation for behavioral disorders. Under what conditions are patients responsible for their behavior when it is influenced by an implanted system? Neuroethics has also increased understanding of people's beliefs and attitudes toward neuroscience and its applications because effective policy must take empirical facts into account. (shrink)

A pathbreaking new study of women and morality How do people decide what is "good" and what is "bad"? How does a society set moral guidelines -- and what happens when the behavior of various groups differs from these guidelines? Martha Saxton tackles these and other fascinating issues in Being Good , her history of the moral values prescribed for women in early America. Saxton begins by examining seventeenth-century Boston, then moves on to eighteenth-century Virginia and nineteenth-century St. Louis. (...) Studying women throughout the life cycle -- girls, young unmarried women, young wives and mothers, older widows -- through their diaries and personal papers, she also studies the variations due to different ethnicities and backgrounds. In all three cases, she is able to show how the values of one group conflicted with or developed in opposition to those of another. And, as the women's testimonies make clear, the emotional styles associated with different value systems varied. A history of American women's moral life thus gives us a history of women's emotional life as well. In lively and penetrating prose, Saxton argues that women's morals changed from the days of early colonization to the days of westward expansion, as women became at once less confined and less revered by their men -- and explores how these changes both reflected and affected trends in the nation at large. (shrink)

Since the mid‐1980s, psychologists and neuroscientists have used brain imaging to test hypotheses about human thought processes and their neural instantiation. In just three decades, functional neuroimaging has been transformed from a crude clinical tool to a widely used research method for understanding the human brain and mind. Such rapidly achieved success is bound to evoke skepticism. A degree of skepticism toward new methods and ideas is both inevitable and useful in any field. It is especially valuable in a science (...) as young as cognitive neuroscience and its even younger siblings, social and affective neuroscience. Healthy skepticism encourages us to check our assumptions, recognize the limitations of our methods, and proceed thoughtfully. Skepticism itself, however, also must be examined.In this article, I review the most commonly voiced criticisms of functional neuroimaging. In the spirit of healthy skepticism, I will critically examine these criticisms themselves. Each contains at least a kernel of truth, although I will argue that in some cases the kernel has been overextended in ways that are inaccurate or misleading. (shrink)

En el presente documento se c onceptualiza la intervención d esde diferentes acepciones, siendo el sentido psicosocial de la intervención , la opción de sus autores. Lo s avances conceptuales sobre int ervención psicosocial reflexio nan sobre los "planes de desarrollo" municipales colombianos, en co..

The UK government has recently committed to adopting a new policy—dubbed ‘Martha’s Rule’—which has been characterised as providing patients the right to rapidly access a second clinical opinion in urgent or contested cases. Support for the rule emerged following the death of Martha Mills in 2021, after doctors failed to admit her to intensive care despite concerns raised by her parents. We argue that framing this issue in terms of patient rights is not productive, and should be avoided. (...) Insofar as the ultimate goal of Martha’s Rule is the provision of a clinical service that protects patient safety, an approach that focuses on the obligations of the health system—rather than the individual rights of patients—will better serve this goal. We outline an alternative approach that situates rapid clinical review as part of a suite of services aimed at enhancing and protecting patient care. This approach would make greater progress towards addressing the difficult systemic issues that Martha’s Rule does not, while also better engaging with the constraints of clinical practice. (shrink)

After more than forty years I still warmly recall the edifying conversations that I had in the episcopal palace in Bergamo with my revered bishop. Msgr. Radini Tedeschi. About the persons in the Vatican, from the Holy Father downwards, there was never an expression that was not respectful, no, never. But as for women or their shape or what concerned them, no word was ever spoken. It was as if there were no women in the world. This absolute silence, this (...) lack of any familiarity with regard to the other sex, was one of the most powerful and profound lessons of my young life as a priest, and even today I thankfully keep the excellent and beneficial memory of that man who raised me in this discipline. Spiritual Diary of John XXIII, quoted in Uta Ranke‐Heinemann, Eunuchs for the Kingdom of Heaven: the Catholic Church and Sexuality (1990). (shrink)

Developmental research on infants' categorization of living and nonliving objects finds that very young children are equally skilled in grouping such objects. The lack of a specialization for one type of object over another may be due to knowledge of function and the time frame for acquiring such knowledge.

Lucius Annaeus Seneca was a Roman Stoic philosopher, dramatist, statesman, and adviser to the emperor Nero, all during the Silver Age of Latin literature. The Complete Works of Lucius Annaeus Seneca is a fresh and compelling series of new English-language translations of his works in eight accessible volumes. Edited by world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, this engaging collection restores Seneca—whose works have been highly praised by modern authors from Desiderius Erasmus to Ralph Waldo Emerson—to (...) his rightful place among the classical writers most widely studied in the humanities. _ Anger, Mercy, Revenge _comprises three key writings: the moral essays _On Anger_ and _On Clemency_—which were penned as advice for the then young emperor, Nero—and the _Apocolocyntosis_, a brilliant satire lampooning the end of the reign of Claudius. Friend and tutor, as well as philosopher, Seneca welcomed the age of Nero in tones alternately serious, poetic, and comic—making _Anger, Mercy, Revenge_ a work just as complicated, astute, and ambitious as its author. (shrink)

This article critically examines what might be titled the feminisation of success that is ascribed to optimistic characterisations of new constructions of femininity for young women in the UK, particularly in relation to classed positions. In order to do this it is necessary to understand the complex relationship between feminism, post-feminism, neoliberalism and femininities, especially since the millennium. Young women have been positioned as the beneficiaries of successful social and political change which, together with ideas of individualism and (...) reflexive constructions of identity, almost mandate young women to embody success. The article seeks to examine and assess the discursive constructions of ‘successful femininities’ in relation to their normative limitations and asks in particular whether the putative existence of ‘new femininities’ is attainable for all young women. With the impact of over a decade of neoliberal policies and austerity measures being felt by many, it is argued that the discourses of ‘successful femininities’ work to obscure the recalibrated inequalities that have been forged by neoliberal conditions. (shrink)

Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James Phelan, (...) and Wayne Booth; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into four sections, with introductory matter and questions for discussion, this accessible anthology represents the most crucial work today exploring the interdisciplinary connections between literature, religion and philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Martha Nussbaum on Dickens's Hard TimesPaulette KidderAt the heart of Martha Nussbaum's work in capability ethics is a rejection of utilitarianism. Nussbaum has repeatedly recounted a pivotal moment in Dickens's Hard Times (1854), in which the young Sissy Jupe delivers an innocent but devastating critique of the utilitarian system.1 Nussbaum's most extended and compelling reading of Hard Times appears in Poetic Justice: The Literary Imagination and (...) Public Life.2 Nussbaum convincingly shows that Dickens's novel is a "deep attack" on utilitarianism, going to the heart of the assumption that the human good consists in maximizing the satisfaction of preferences of the greatest aggregate of persons.In what follows, I will review Nussbaum's philosophical reading of the novel and its critique of utilitarianism, and then return to Hard Times to show that Nussbaum has systematically omitted references to the Biblical themes and references that pervade the novel. Arguing that Dickens's attack on utilitarianism draws much of its power from the resonance of these historically rooted symbols of transcendence, I will conclude with a reflection on the reasons for Nussbaum's avoidance of these themes in her own reading of the book.Hard Times, which focuses on a set of characters living in the polluted and class-divided manufacturing city of "Coketown," is known as Dickens's most polemical novel. The novel announces its central theme immediately in the opening speech by Thomas Gradgrind to the young students of the Gradgrind School: "Now, what I want is, Facts. Teach [End Page 417] these boys and girls nothing but Facts. Facts alone are wanted in life. Plant nothing else, and root out everything else...."3From the youngest age, the children in Gradgrind's school are taught to avoid wonder and imagination and only to focus on science and mathematics—the study of what is observable and measurable. This education leaves his two eldest children, Tom and Louisa, miserably unequipped for the choices they face as adults. Young Tom Gradgrind grows up to be an undisciplined wastrel, incurring gambling debts that lead him to embezzle money and then to frame a factory worker, Stephen Blackpool, for the crime. Louisa Gradgrind endures a miserable marriage to her father's wealthy friend, Josiah Bounderby.At the moral center of the novel is Sissy Jupe, a girl who proves impervious to Gradgrind's educational system. Sissy, the daughter of a horse trainer who works for Sleary's Circus, is abandoned by her father and taken into the Gradgrind home. Sharing the moral center with Sissy is Stephen Blackpool, a weaver whose honesty and conviction cause him to run afoul of both his employer Bounderby and the demagogic Slackbridge, organizer for the trade union.In her reading of Hard Times, Nussbaum identifies four elements of utilitarianism: commensurability, aggregation, maximizing, and exogenous preferences, all of which are both dramatized in the novel and critiqued by it (PJ, p. 14). Commensurability means that "all the valuable things under consideration [are regarded as] valuable because they contain some one thing that itself varies only in quantity" (PJ, p. 14). Characters that Dickens presents as memorable individuals are seen by Gradgrind's system as "parcels of human nature." Students in Gradgrind's School are called by number instead of name, and the workers of Coke-town are seen as "hands and stomachs," and are likened to "ants and beetles." Individuality is erased by what Nussbaum terms Gradgrind's "abstracting mathematical mind" (PJ, p. 21).Aggregation, the second utilitarian element, means that data about individual lives is pooled, "without regarding the boundaries between lives as especially salient for the purposes of choice" (p. 14). Louisa Gradgrind is taught, for example, to view the working classes as "Something to be worked so much and paid so much, and there ended; something to be infallibly settled by laws of supply and demand; something that blundered against those laws, and floundered into difficulty; something that was a little pinched when wheat was dear, and overate itself when wheat was cheap... But, she had scarcely thought more of separating [End Page 418] [the people of Coketown] into units, than of separating the sea itself into its... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Martha Nussbaum on Dickens's Hard TimesPaulette KidderAt the heart of Martha Nussbaum's work in capability ethics is a rejection of utilitarianism. Nussbaum has repeatedly recounted a pivotal moment in Dickens's Hard Times (1854), in which the young Sissy Jupe delivers an innocent but devastating critique of the utilitarian system.1 Nussbaum's most extended and compelling reading of Hard Times appears in Poetic Justice: The Literary Imagination and (...) Public Life.2 Nussbaum convincingly shows that Dickens's novel is a "deep attack" on utilitarianism, going to the heart of the assumption that the human good consists in maximizing the satisfaction of preferences of the greatest aggregate of persons.In what follows, I will review Nussbaum's philosophical reading of the novel and its critique of utilitarianism, and then return to Hard Times to show that Nussbaum has systematically omitted references to the Biblical themes and references that pervade the novel. Arguing that Dickens's attack on utilitarianism draws much of its power from the resonance of these historically rooted symbols of transcendence, I will conclude with a reflection on the reasons for Nussbaum's avoidance of these themes in her own reading of the book.Hard Times, which focuses on a set of characters living in the polluted and class-divided manufacturing city of "Coketown," is known as Dickens's most polemical novel. The novel announces its central theme immediately in the opening speech by Thomas Gradgrind to the young students of the Gradgrind School: "Now, what I want is, Facts. Teach [End Page 417] these boys and girls nothing but Facts. Facts alone are wanted in life. Plant nothing else, and root out everything else...."3From the youngest age, the children in Gradgrind's school are taught to avoid wonder and imagination and only to focus on science and mathematics—the study of what is observable and measurable. This education leaves his two eldest children, Tom and Louisa, miserably unequipped for the choices they face as adults. Young Tom Gradgrind grows up to be an undisciplined wastrel, incurring gambling debts that lead him to embezzle money and then to frame a factory worker, Stephen Blackpool, for the crime. Louisa Gradgrind endures a miserable marriage to her father's wealthy friend, Josiah Bounderby.At the moral center of the novel is Sissy Jupe, a girl who proves impervious to Gradgrind's educational system. Sissy, the daughter of a horse trainer who works for Sleary's Circus, is abandoned by her father and taken into the Gradgrind home. Sharing the moral center with Sissy is Stephen Blackpool, a weaver whose honesty and conviction cause him to run afoul of both his employer Bounderby and the demagogic Slackbridge, organizer for the trade union.In her reading of Hard Times, Nussbaum identifies four elements of utilitarianism: commensurability, aggregation, maximizing, and exogenous preferences, all of which are both dramatized in the novel and critiqued by it (PJ, p. 14). Commensurability means that "all the valuable things under consideration [are regarded as] valuable because they contain some one thing that itself varies only in quantity" (PJ, p. 14). Characters that Dickens presents as memorable individuals are seen by Gradgrind's system as "parcels of human nature." Students in Gradgrind's School are called by number instead of name, and the workers of Coke-town are seen as "hands and stomachs," and are likened to "ants and beetles." Individuality is erased by what Nussbaum terms Gradgrind's "abstracting mathematical mind" (PJ, p. 21).Aggregation, the second utilitarian element, means that data about individual lives is pooled, "without regarding the boundaries between lives as especially salient for the purposes of choice" (p. 14). Louisa Gradgrind is taught, for example, to view the working classes as "Something to be worked so much and paid so much, and there ended; something to be infallibly settled by laws of supply and demand; something that blundered against those laws, and floundered into difficulty; something that was a little pinched when wheat was dear, and overate itself when wheat was cheap... But, she had scarcely thought more of separating [End Page 418] [the people of Coketown] into units, than of separating the sea itself into its... (shrink)

정치철학자 아이리스 영(Iris Young)은 사회구조적 부정의에 대해 행위자들이 책임을 갖고 개입하기 위해서는 그저 개인 행위자의 관점에서만 책임을 묻는 게 아니라 구조적 관점에서 책임을 구상하는 모델이 요구된다고 주장한다. 영은 이러한 책임 모델을 “사회적 연결 모델(social connection model)”이라고 명명하고 있다. 그에 따르면, 구조적인 문제에 대해 제기되는 책임의 형태인 ‘정치적 책임’은 (영이 “법적 책임(liability) 모델”이라고 명명하는) 기존의 개인적-원자론적인 책임과 크게 5가지 측면(책임의 고찰 방법, 대상, 방향, 주체, 실현방식)에서 대비된다.BR 본고에서 나는 사회적 연결 모델에서 가장 핵심적인 지점으로 간주되는 미래지향적 책임과 과거지향적 책임 사이의 (...) 구분에 대해 논의하려 한다. 영에 따르면, 기존의 도덕적 책임은 과거 행위에 대한 비난 혹은 처벌에 초점을 맞춰왔으나, 부정의한 사회구조적 과정에 대해 이러한 비난중심적 접근은 유의미하지 않다. 따라서 정치적 책임은 과거의 개별 행위를 비난하거나 처벌하는 대신, 이 부정의한 상태를 개선하는 미래지향적 방향에 중점을 둔다.BR 영의 이 구분은 사회적 연결 모델에 대한 논의에서 가장 핵심적인 논쟁지점이 되어 왔는데, 대표적으로 『정의를 위한 책임』 서문에서 마사 누스바움(Martha Nussbaum)은 책임의 두 방향성에 대한 구분이 유지될 수 없다는 반론을 제기한다. 두 책임성은 서로 얽혀 있을 수밖에 없으며, 이를 개념적으로 엄밀하게 구분하는 것은 가능하지 않다는 것이다. 더욱이 비난성이라는 요소를 책임에서 제거할 때, 이와 같은 의미에서의 책임은 매우 무력해진다는 반론이 제시된다. 우리는 누스바움의 비판 및 유사한 비판적 논의를 추가로 살펴본 뒤, 사회적 연결 모델을 방어하는 입장에서 이 비판들에 답변을 모색할 것이다. 이 답변은 구조적 과정 속에서 책임이 발생하는 근거와 의미를 재확인하고, 이를 통해 행위자들에게 정치적 책임이 어떻게 주어지는가를 해명하는 방식으로 이루어진다. (shrink)

In recent years, scholars and researchers have discovered a new trend in the migration of unauthorized people into the United States: while the total numbers of unaccompanied migrant children crossing the border have grown exponentially in the past few years, human rights violations against migrant women have also increased significantly. This unfortunate trend is not unrelated to the intensifying border militarization and the criminalization of all unauthorized migrants. This paper attempts to provide an ethical solution to the political conundrum of (...) undocumented migration by engaging a critical discourse with major feminist theorists of justice, including Seyla Benhabib, Martha Nussbaum, Iris Marion Young, and Onora O'Neill. I develop an argument in the paper that the US government's political appropriation of forgiveness is the most justifiable and practical solution for resolving the precarious situation of undocumented migrant women and children. (shrink)

This paper takes as its starting point the phenomenon of young lawyers in ethical crisis. The teaching of ethics in the classroom and the ethos and environment of the law firm have created dissonance: knowing what it is right to do but being unable to do it. In examining this phenomenon, we develop the idea of commitment as a source of duty, loyalty, and courage that enables someone to accept and overcome reluctance to act ethically. Our conceptual framework combines (...) two models: Fineman’s radical view that vulnerability is universal, but ameliorated by the assets available to the individual, and Rest’s four component model that provides a taxonomy of precursors for ethical action and resilience. We consider how the structures and the relationships between law schools, regulators and law firms, acting in combination, support or degrade ethical resilience and development of a commitment to ethical action. We close by considering how changes to the structure planned by one regulator in England and Wales deplete the assets available to the young lawyer and thereby the profession. (shrink)

In Black Museum, a young woman is out to take revenge on the man who imprisoned her father's digital self in a museum exhibit that allows sadistic visitors to reenact his execution. While the exhibit is morally detestable and some may think that the museum's curator gets what he deserves in the end, the woman's act of vengeance is morally disturbing. This chapter explores Martha Nussbaum's account of anger and forgiveness and considers Christian and Buddhist teachings. An argument (...) by David Kyle Johnson for the moral permissibility of revenge under certain circumstances is considered and rejected. The authors conclude that the act of revenge in Black Museum is not morally justified. (shrink)

Adaptive preferences are both a central justification and continuing problem for the use of the capability approach. They are illustrated here with reference to a project examining the choices of young people who had rejected higher education. Jon Elster, Amartya Sen and Martha Nussbaum have all criticised utilitarianism on the grounds that a focus on preference-satisfaction fails to acknowledge the human tendency to adapt preferences under unfavourable circumstances and that self-assessments of well-being are therefore likely to be distorted (...) by deprivation. Elster’s addresses preference deformation through the sour grapes phenomenon and retroactive rationalisation. Sen and Nussbaum are more concerned with adaptation as self-abnegation. The capability approach developed by Sen and Nussbaum seeks to address the problem of adaptive preferences by taking into account not only what individuals value but what they have reason to value. However, clear distinctions need to be made between adaptations to the means of achieving well-being and adaptations to its ends. If Elster’s formulations are to be used in capability assessments, they need to articulate with the relative weightings given to relevant functionings and freedoms. This enables a more nuanced understanding of adaptive preferences that can account for the subtleties of the constraints they place upon individual freedoms. (shrink)

Children’s and young persons’ rights have received increasing been focus in recent decades, due in a significant degree to the UN Convention on the Rights of the Child. In Sweden, compulsory care in the social-services system is disputed, not least for the forceful measures that facility personnel have at their disposal to control children in certain conflict situations. The general aim of this article is to examine how the increased emphasis in Sweden on children’s rights is promoting resilience for (...) children and youth in youth compulsory secure-care settings. A more general question is whether the child-rights discourse leads in practice to increased resilience for children and youth in this setting, or even in general. The empirical material shows that children and young people’s perceptions of care and treatment are strongly linked to their interactions with staff and how the staff use restrictive measures. Applying Martha Fineman’s vulnerability theory in this context means that achieving resilience demands an analysis of the institutional settings in which children and young persons live their day-to-day lives, including their relationships in this setting. Comparing the legal possibilities of physical constraint with interviews of children and personnel reveals that relevant legislative frameworks and children’s-rights discourse should serve as a protection mechanism for children and youths, but in real life, these seem to have limited effect. (shrink)

In this article the author revisits the question of how feminist theory/theories could address questions regarding universalism, sameness, difference, and the quest for justice. She reconsiders the quest for justice and equality for women and the possibilities of a feminist perspective on justice and a feminist `community'. The three feminist theorists that she discusses are Martha Nussbaum, Drucilla Cornell, and Iris Marion Young. Nussbaum is closer to a liberal defense of universal values – Cornell and Young stand (...) critical of liberalism and focus on sublimity, dignity, and asymmetrical reciprocity. The author supports the perspective of the latter two theorists and applies these perspectives to aspects of South African equality jurisprudence. She also considers critically the extent to which the Draft Protocol to the African Charter on Human and People's Rights on the Rights of Women in Africa breaks with liberal universalism and sameness. To the end she supports a notion of` slowing down' in order to protect women's freedom and dignity, to approach each other with wonder and respect. (shrink)

Over the course of the Twilight series, Bella strives to and eventually succeeds in convincing Edward to turn her into a vampire. Her stated reason for this is that it will allow her to be with Edward forever. In this essay, I consider whether this type of immortality is something that would be good for Bella, or indeed for any of us. I begin by suggesting that Bella's own viewpoint is consonant with that of Leo Tolstoy, who contends that one (...) could not have meaningful life without immortality, because only immortality could allow one to make a permanent difference in the world. I argue that this characterization of a meaningful life is problematic, however, insofar as (1) immortality is neither sufficient nor necessary for having such an impact and (2) there is little reason to think that having such an impact is constitutive of a meaningful life. I go on to consider Edward's fear that vampires lack a soul as it relates to Martha Nussbaum's claim that immortal beings would be less capable of certain paradigmatic human values and virtues such as courage, love, or self-sacrifice. I suggest, contra Nussbaum, that Carlisle provides an example of an immortal who displays recognizably human virtues. However, the possibility of Carlisle's being virtuous in this way depends on the existence of other creatures who are mortal. -/- I close by considering the problem of boredom, as articulated by Bernard Williams. According to Williams, a meaningful human life is constituted by certain categorical desires such as the desire to raise children or to create art. The projects aimed at accomplishing these desires are necessarily finite in length, and cannot be repeated indefinitely without losing their value. I argue that many, though perhaps not all, of the immortals described in the series suffer from such boredom. For example, Edward and Rosalie struggle to find meaning in their lives and most werewolves choose to age and die normally after a certain time. Perhaps more significantly, many of the non-"vegetarian" vampires seem to have become entirely divorced from any recognizably human projects or values, and have become focused entirely on satisfying their immediate desires. These examples provide some reason to think that many of Bella's reasons for living, which are essentially tied to her mortality, are not likely to be met by becoming immortal. While this does not show that her choice to become a vampire will leave her ultimately unhappy, it does suggest that her doing so represents a considerable sacrifice. (shrink)

In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated, often by virtue of participating in a market, such as buying goods produced in sweatshops, or participating in booming housing markets that leave many homeless.

Feminist social theory and female body experience are the twin themes of Iris Marion Young's twelve outstanding essays written over the past decade and brought together here. Her contributions to social theory raise critical questions about women and citizenship, the relations of capitalism and women's oppression, and the differences between a feminist theory that emphasizes women's difference and one that assumes a gender-neutral humanity. Loosely following a phenomenological method of description, Young's essays on female embodiment discuss female movement, (...) pregnancy, clothing, and the breasted body. In an introduction that situates her work in the context of shifts in feminist theory and politics over the past decade, Young emphasizes the rootedness of her theorizing in a dedicated and seasoned political activism. (shrink)

In this paper, I support a hybrid form of expressivism called constructive ecumenical expressivism (CEE) which I have previously used (to attempt) to resolve the gamer’s dilemma. (Young, 2016. Resolving the gamer’s dilemma. London: Palgrave Macmillan.) In support of CEE, I argue that the various other attempts at either resolving, dissolving or resisting the dilemma are consistent with CEE’s moral framework. That is, with its way of explaining what a claim to morality is, with how moral norms are established, (...) with the role intuition is able to play in establishing these norms, and therefore with how the gamer’s dilemma can be resolved. I also demonstrate, more broadly, how CEE advocates robust relativism as a means of justifying the constructed moral norm’s normative credentials, and therefore how one society’s norm can be judged morally superior to another’s. (shrink)

In this beautifully written account, Julian Young provides the most comprehensive biography available today of the life and philosophy of the nineteenth-century German philosopher Friedrich Nietzsche. Young deals with the many puzzles created by the conjunction of Nietzsche's personal history and his work: why the son of a Lutheran pastor developed into the self-styled 'Antichrist'; why this archetypical Prussian came to loath Bismarck's Prussia; and why this enemy of feminism preferred the company of feminist women. Setting Nietzsche's thought (...) in the context of his times - the rise of Prussian militarism, anti-Semitism, Darwinian science, the 'Youth' and emancipationist movements, as well as the 'death of God' - Young emphasises the decisive influence of Plato and of Richard Wagner on Nietzsche's attempted reform of Western culture. (shrink)

Now, for the first time, a philosopher undertakes a systematic investigation of the moral and aesthetic issues to which cultural appropriation gives rise. Cultural appropriation is a pervasive feature of the contemporary world Young offers the first systematic philosophical investigation of the moral and aesthetic issues to which cultural appropriation gives rise Tackles head on the thorny issues arising from the clash and integration of cultures and their artifacts Questions considered include: “Can cultural appropriation result in the production of (...) aesthetically successful works of art?” and “Is cultural appropriation in the arts morally objectionable?” Part of the highly regarded New Directions in Aesthetics series. (shrink)

In my dissertation, I derive a set of systematic principles and a conception of the political subject from Spinoza’s metaphysics and political writings and then bring these tools to bear on contemporary questions in democratic theory. I argue that Spinoza’s conception of the political subject answers feminist critiques of the liberal subject, while retaining an understanding of the need for empowered citizens in strong democracies. Spinoza’s normative political theory shows how political communities become stronger through the empowerment and participation of (...) their citizens. I argue that Spinoza’s naturalistic method provides a promising path for both ethics and political theory. In the first chapter of my dissertation, I sketch the history of the development and critiques of the ‘liberal’ conception of human nature. I argue that rather than a substantial conception of human nature, the liberal subject is a skeptical compromise developed for a very specific purpose following the post-Reformation Wars of Religion in Europe in the 16th century. I then take on a variety of critiques of the notion of human nature in general and of the liberal conception of human nature in particular. I argue that political theory requires a positive conception of human beings. Spinoza’s conception of the human individual, created in order to replace what Spinoza thought were problematic aspects of the theories of individuals proposed by Hobbes and Descartes, does not suffer from the problems of the liberal subject and is a good candidate for a positive conception of human nature. In Chapter Two, I set out the main components of Spinoza’s naturalistic conception of the human individual. Spinoza understands human beings as primarily affective, or emotional creatures, whose feelings mediate their conceptions of the world. For Spinoza, each individual can be understood to have an index of power, which can increase or decrease depending on the degree to which individuals understand and are able to control the forces that affect them. In Chapter Three, I show that Spinoza’s theory of the political state is parallel to his theory of the individual. For Spinoza, just as individual humans have an index of power that can increase or decrease depending on how their emotions are organized, so too states have different degrees of power depending on how the emotions and power of the human beings within them are organized. The challenge for a Spinozan state is to understand how to create social and political institutions to organize the emotions of the ‘multitude’ of individuals in the state in the best way to yield the strongest state. For Spinoza, the strongest, or most absolute state, is a democracy, which is also the freest kind of state. I set out Spinoza’s theory of democracy and show how it builds upon his notion of individual and collective power. In Chapter Four, I take up the potential objections of Iris Marion Young to Spinoza’s conception of democratic agreement. I say these objections are ‘potential’ because, although Young critiques Rousseau’s conception of the general will, she does not directly object to Spinoza’s view of ‘agreement’ as a necessary element in democratic deliberation. However, many of Young’s writings touch on this worry, particularly in her critiques of Rousseau, civic republicanism and contemporary deliberative democracy theory. I argue that Spinoza’s notion of agreement employs a different conception of reason than that found in Rousseau, or in the tradition of deliberative democratic theory. Reason, for Spinoza, is a collective achievement rather than a precondition for deliberation. Spinoza argues that agreements reached through large-scale discussion in a democracy are likely to be more ‘reasonable’ than those reached by few or by one. Spinoza and Young share, I argue, a similar conception of the role of affect in deliberation, and both recognize the importance of affects and imagination in social and political life. In Chapter Five, I contrast a Spinozan theory of empowerment to Martha Nussbaum’s capabilities approach. Nussbaum’s approach and that of Spinoza are consonant in many of their major aspects; however, I argue that in practice, Spinoza’s theory is better able to account for the contextual nature of empowerment and of the necessity to reform harmful social, moral and cultural norms through affective mechanisms. In the conclusion, I consider the larger implications for a Spinozan naturalist approach to political philosophy, and for the role that theories of human nature and metaphysics can play in political theory. I argue that by avoiding metaphysics and by avoiding conceptions of human nature, those interested in projects of emancipation can have no criteria for determining whether or not individuals have become emancipated or whether their power has in fact increased. The model I derive from Spinoza’s conception of individual power and his view of the power of political states as a function of the power of the coordination of individuals provides a promising alternative to liberal theories of the subject and to extant feminist theories of the human individual, which ignore the psychological and metaphysical aspects of human individual and collective power. (shrink)

For Husserl, the _homeworld_ is the tacit, taken-for-granted sphere of experiences, understanding, and situations marking out a world that is comfortable, usual, and “the way things are and should be.” Always, according to Husserl, the homeworld is in some mode of lived mutuality with an _alienworld_—a world as seen as a realm of difference, atypicality, and otherness. In this article, I draw on British-African novelist Doris Lessing’s 1969 novel, _The Four-Gated City_, to consider the shifting homeworld of protagonist Martha (...) Quest, a young white African woman emigrating to battle-scarred London immediately after World War II. Throughout the novel, Quest finds herself in unfamiliar or challenging situations where the world she takes for granted is called into question. Lessing draws on these life-testing experiences to portray Quest’s shifting understandings of other individuals’ homeworlds that at first she sees as atypical, abnormal, or unreal. (shrink)

Arthur Schopenhauer was one of the greatest writers and German philosophers of the nineteenth century. His work influenced figures as diverse as Wagner, Freud and Nietzsche. Best known as a pessimist, he was one of the few philosophers read and admired by Wittgenstein. In this comprehensive introduction, Julian Young covers all the main aspects of Schopenhauer's philosophy. Beginning with an overview of Schopenhauer's life and work, he introduces the central aspects of his metaphysics fundamental to understanding his work as (...) a whole: his philosophical idealism and debt to the philosophy of Kant; his attempt to answer the question of what the world is; his account of science; and in particular his idea that 'will' is the essence of all things. Julian Young then introduces and assesses Schopenhauer's aesthetics, which occupy a central place in his philosophy. He carefully examines Schopenhauer's theories of the sublime, artistic genius and music, before assessing his ethics of compassion, his arguments for pessimism and his account of 'salvation'. In the final chapter, he considers Schopenhauer's legacy and his influence on the thought of Nietzsche and Wittgenstein, making this an ideal starting point for those coming to Schopenhauer for the first time. (shrink)

What is the meaning of life? In today's secular, post-religious scientific world, this question has become a serious preoccupation. But it also has a long history: many major philosophers have thought deeply about it, as Julian Young so vividly illustrates in this thought-provoking second edition of _The Death of God and the Meaning of Life_. Three new chapters explore Søren Kierkegaard’s attempts to preserve a Christian answer to the question of the meaning of life, Karl Marx's attempt to translate (...) this answer into naturalistic and atheistic terms, and Sigmund Freud’s deep pessimism about the possibility of any version of such an answer. Part 1 presents an historical overview of philosophers from Plato to Marx who have believed in a meaning of life, either in some supposed ‘other’ world or in the future of this world. Part 2 assesses what happened when the traditional structures that give life meaning began to erode. With nothing to take their place, these structures gave way to the threat of nihilism, to the appearance that life is meaningless. Young looks at the responses to this threat in chapters on Nietzsche, Heidegger, Sartre, Camus, Foucault and Derrida. Fully revised and updated throughout, this highly engaging exploration of fundamental issues will captivate anyone who’s ever asked themselves where life’s meaning really lies. It also makes a perfect historical introduction to philosophy, particularly to the continental tradition. (shrink)

What is the meaning of life? In the post-modern, post-religious scientific world, this question is becoming a preoccupation. But it also has a long history: many major figures in philosophy had something to say on the subject, as Julian Young so vividly illustrates in this thought-provoking book. Part One of the book presents an historical overview of philosophers from Plato to Hegel and Marx who have believed in some sort of meaning of life, either in some supposed 'other' world (...) or in the future of this world. Part Two looks at what happened when the traditional structures that provided life with meaning ceased to be believed. With nothing to take their place, these structures gave way to the threat of nihilism, to the appearance that life is meaningless. Julian Young looks at the responses to this threat in the work of Nietzsche, Heidegger, Sartre, Camus, Foucault and Derrida. This compelling and highly engaging exploration of fundamental values will captivate anyone who's ever asked themselves where life's meaning really lies. It also makes a perfect historical introduction to philosophy. (shrink)

This paper aims to explore disciplinary variation in valuation practices by comparing the way research groups accumulate credibility across four epistemic cultures. Our analysis is based on case studies of four high-performing research groups representing very different epistemic cultures in humanities, social sciences, geosciences and mathematics. In each case we interviewed about ten researchers, analyzed relevant documents and observed a couple of meetings. In all four cases we found a cyclical process of accumulating credibility. At the same time, we found (...) significant differences in the manifestation of the six main resources that are part of the cycle, the mechanisms of conversion between these resources, the overall structure and the average speed of the credibility cycle. The different ways in which the groups use data and produce arguments affect the whole cycle of accumulating credibility. In some cultures, journal publications are the main source of recognition, but in others one can earn significant amounts of recognition for conference contributions or service to the academic community. Moreover, the collaboration practices in the respective fields strongly influence the connection between arguments and publications. In cultures where teams of researchers collaboratively produce arguments, it is more strongly embedded in the process of writing publications. We conclude that the credibility cycle can only be used as an analytical tool to explain the behavior of researchers or research groups when taking differences across epistemic cultures into account. (shrink)

Arthur Schopenhauer was one of the greatest writers and German philosophers of the nineteenth century. His work influenced figures as diverse as Wagner, Freud and Nietzsche. Best known as a pessimist, he was one of the few philosophers read and admired by Wittgenstein. In this comprehensive introduction, Julian Young covers all the main aspects of Schopenhauer's philosophy. Beginning with an overview of Schopenhauer's life and work, he introduces the central aspects of his metaphysics fundamental to understanding his work as (...) a whole: his philosophical idealism and debt to the philosophy of Kant; his attempt to answer the question of what the world is; his account of science; and in particular his idea that 'will' is the essence of all things. Julian Young then introduces and assesses Schopenhauer's aesthetics, which occupy a central place in his philosophy. He carefully examines Schopenhauer's theories of the sublime, artistic genius and music, before assessing his ethics of compassion, his arguments for pessimism and his account of 'salvation'. In the final chapter, he considers Schopenhauer's legacy and his influence on the thought of Nietzsche and Wittgenstein, making this an ideal starting point for those coming to Schopenhauer for the first time. (shrink)

It is arguably the case that olfactory system contains two senses that share the same type of stimuli, sensory transduction mechanism, and processing centers. Yet, orthonasal and retronasal olfaction differ in their types of perceptible objects as individuated by their sensory qualities. What will be explored in this paper is how the account of orthonasal smell developed in the Molecular Structure Theory of smell can be expanded for retronasal olfaction (Young, 2016, 2019a-b, 2020). By considering the object of olfactory (...) perception to be the molecular structure of chemical compounds composing odor plumes, Molecular Structure Theory provides a means for determining an odor’s olfactory quality, how odors can be identified and individuated, and how we perceive smellscapes. Surveying the differences between orthonasal and retronasal olfaction provides the basis for the central argument of the paper that the perceptible objects we refer to as smells and individuated on the basis of their olfactory qualities are only relative to orthonasal olfaction. Retronasal olfaction it is speculatively concluded might play an essential role in our perception of flavorful objects. (shrink)

In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism (...) in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy. (shrink)

The workshop will discuss new insights in the interaction between logic and law, and more precisely the study of different answers to the question: What role does logic play in legal reasoning? It will present both current challenges and historical perspectives in the relation between logic and law. The perspectives to be discussed involve the interface of the following studies.

This new text offers the perspectives necessary for a comprehensive and objective critique of the health care establishment. By including diverse perspectives, students obtain a more accurate sense of the issues and the ethical considerations in a pluralistic society that values justice in its health systems.

Arthur Schopenhauer was one of the greatest writers and German philosophers of the nineteenth century. His work influenced figures as diverse as Wagner, Freud and Nietzsche. Best known as a pessimist, he was one of the few philosophers read and admired by Wittgenstein. In this comprehensive introduction, Julian Young covers all the main aspects of Schopenhauer's philosophy. Beginning with an overview of Schopenhauer's life and work, he introduces the central aspects of his metaphysics fundamental to understanding his work as (...) a whole: his philosophical idealism and debt to the philosophy of Kant; his attempt to answer the question of what the world is; his account of science; and in particular his idea that 'will' is the essence of all things. Julian Young then introduces and assesses Schopenhauer's aesthetics, which occupy a central place in his philosophy. He carefully examines Schopenhauer's theories of the sublime, artistic genius and music, before assessing his ethics of compassion, his arguments for pessimism and his account of 'salvation'. In the final chapter, he considers Schopenhauer's legacy and his influence on the thought of Nietzsche and Wittgenstein, making this an ideal starting point for those coming to Schopenhauer for the first time. (shrink)

This book discusses the structure of Yijing in relation to ideas developed in the West and presents the Jeongyeok to overcome any hierarchical system implied by the Yijing. Both the Yijing and the Jeongyeok are also examined as textual sources for kindling a discussion about divine impersonality and personality for the meeting of East and West.

본 논문은 플라톤의『프로타고라스』편에 있는 탁월함(aretē)의 교육 가능성에 대한 논쟁의 구도에서 리더십 교육(지도자 양성 교육)이 이율배반과 같은 상황에 놓여 있음을 밝히고자 한다. 프로타고라스가 가르칠 수 있다고 말한 탁월함은 어떤 직종에서나 필요한 “장인의 기술(dēmiourgikē technē)”이 아니라 공동체 혹은 나라를 잘 운영할 수 있는 “시민적 훌륭함(politikē aretē)” 또는 “정치적 기술(politikē technē)”을 의미한다. 그런데 소크라테스는 이러한 탁월함이 교육될 수 없다고 주장하면서 프로타고라스와 논쟁을 벌인다. 이 논쟁은 사실 결론을 내리지 못한 채로 마치게 된다. 그런데 오늘날 지도자를 교육으로 양성할 수 있다는 생각이 거의 일반화되어 있다. 따라서 (...) 다양한 종류의 지도자 양성 교육프로그램이 진행되고 있다. 그러나 지도자양성 교육은 프로타고라스와 소크라테스가 “시민적 훌륭함”을 교육할 수 있는지를 두고 논쟁한 것과 같은 문제에 빠질 수 있다. 그리고 본 필자는 이 문제가 마치 이율배반의 문제와 같다고 생각한다. 왜냐하면 “지도자를 교육으로 양성할 수 있다.”라는 주장도 가능하지만, 동시에 “지도자를 교육으로 양성할 수 없다.”라는 주장도 가능할 수 있기 때문이다. 이러한 이율배반의 문제를 해소하거나 제대로 성찰하지 않은 상태에서 지도자 양성교육을 수행하는 것은 일종의 독단이 될 수 있을 것이다. 이 글에서는 지도자 양성 교육의 이율배반 문제의 해소방안으로 지도자 양성 교육이 가능하다는 입장과 불가능하다는 입장의 부정적 자기 관계성을 제시한다. (shrink)