This paper examines voluntary corporate social responsibility (CSR) reporting as a form of moral discourse. It explores how alternative stakeholder perspectives lead to differing perceptions of the process and content of responsible reporting. We contrast traditional stakeholder theory, which views stakeholders as external parties having a social contract with corporations, with an emerging perspective, which views interaction among corporations and constituents as relational in nature. This moves the stakeholder from an external entity to one that is integral to corporate activity. (...) We explore how these alternative stakeholder perspectives give rise to different normative demands for stakeholder engagement, managerial processes, and communication. We discuss models of CSR reporting and accountability: EMAS, the ISO 14000 series, SA8000, AA1000, the Global Reporting Initiative, and the Copenhagen Charter. We explore how these models relate to the stakeholder philosophies and find that they are largely consistent with the traditional atomistic view but fall far short of the demands for moral engagement prescribed by a relational stakeholder perspective. Adopting a relational view requires stakeholder engagement not only in prescribing reporting requirements, but also in discourse relating to core aspects of the corporation such as mission, values, and management systems. Habermas’ theory of communicative action provides guidelines for engaging stakeholders in this moral discourse. (shrink)

Professionalisation of Journalism has been a subject under global scrutiny since the nineteenth century. Contemporary studies show how journalism profession grapples with the implementation of standard journalism education and practices across the globe. The author discovered that the development of journalism has remarkable link with the advent of Christianity, however, an apparent decline of ethical values in higher education and professional practices abound thereby revealing the type of quality of education provided and the substandard nature of journalistic Professionalisation. Empirical research (...) conducted in this regard geared towards assessing the socio-ethical relevance of Professionalisation as beneficial to democratic development, and the challenges journalists encounter that hinder the implementation of professional ethics and cultural values as a contribution to human dignity, rights, justice, solidarity and the common good. To critically examine these phenomena, this research study is anchored of scientific materials. It adopted the see-judge-act (A Theological methodology approach used in appraising socio-ethical situations) as well as qualitative and quantitative methods. The researcher conducted thirteen semi-standardised interviews as well as analysed 200 data samples (twenty-three questions) with Mayring model and (SPSS) was used to evaluate the quantitative data. The research results showed the thirteen different interview partners unanimously consented that journalism in Nigeria must be professionalised and there is need to integrate Christian social ethics and culture driven values into the training curriculum if journalists are to regain their credibility and integrity. The tested hypotheses showed statistical significance (p. (shrink)

This monograph aims to uncover value-belief-systems underlying dominant narratives in modern IHEs, impacting the lives of many multidimensional adult learners. To do so, Eurocentrism and neoliberalism are used to analyze the socio-cultural-political movements of the U.S. and its influence on higher education trends. Then, models of adult consciousness and transformative approaches to adult learning are introduced to problematize dominant narratives and make the case for more complex epistemologies. With critical contemplation, acts of compassion for interdependence, self-compassion for intentionality, authentic relationships (...) for political consciousness, listening for non-duality, and mindfulness for impermanence (CALM) are introduced as ways to emphasize self-transformation and self-actualization. CALM practice is just one way to join others in the social justice work of wholeness and humanity to better support multidimensional adult learners. Along with this understanding comes the potential to disrupt dominant narratives with a moral stance, honoring innate human value and the diverse human condition. The future of institutions of higher education must be guided by a moral position in the name of healing and wellness. Together, we can transform higher education so that institutions are a place where adult learners create the conditions of freedom to actualize the right to self-worth, the liberty to connect with others, and the pursuit of personal fulfillment, honoring this nations guiding principles of life, liberty, and happiness. (shrink)

General extenders are phrases like 'or something', 'and everything', 'and things ', 'and stuff ', and 'and so on'. Although they are an everyday feature of spoken language, are crucial in successful interpersonal communication, and have multiple functions in discourse, they have so far gone virtually unnoticed in linguistics. This pioneering work provides a comprehensive description of this new linguistic category. It offers new insights into ongoing changes in contemporary English, the effect of grammaticalization, novel uses as associative plural markers (...) and indicators of intertextuality, and the metapragmatic role of extenders in interaction. The forms and functions of general extenders are presented clearly and accessibly, enabling students to understand a number of different frameworks of analysis in discourse-pragmatic studies. From an applied perspective, the book presents a description of translation equivalents, an analysis of second language variation, and practical exercises for teaching second language learners of English. (shrink)

Two decades of research using repeated false statements and underhanded information have shown that people can easily be made to believe that they have seen or experienced something they never did. In this paper, we discuss the possibility that the mental health professional and client may unknowingly collaborate to create a client′s false memory of childhood sexual abuse. Both therapist and client bring beliefs into therapy, and the confirmation bias shows that people discover what they already believe to be true. (...) What do people believe about memory? We asked 115 students for their reactions to various statements about how memory works; results showed widespread belief in the repression mechanism. A principal components analysis revealed that three larger beliefs explained 61% of the variance in the more specific beliefs: possible sources of memory distortions, memory for traumatic events, and the potential recoverability of memories. Finally, we discuss the ambiguity inherent in the term repression, as well as the generalizability of misinformation research to the repressed and recovered memories. (shrink)

Gender patterns in speech styles provide us with models of both the dominant confrontational style (male) and the affiliative nurturant style (female). In this paper, I argue that dominant confrontational styles are seriously problematic, in speech as well as in behaviour generally, whereas affiliative nurturant styles offer us a model which can be generalized without contradiction. I distinguish confrontation from competition and address briefly how our classrooms might be used to teach affiliative nurturant styles of talking and living.

Can we understand brain lateralization in humans by analysis in terms of an evolutionarily stable strategy? The attempt to demonstrate a link between lateralization in humans and that in, for example, fish appears to hinge critically on whether the isomorphism is viewed as a matter of homology or homoplasy. Consideration of human handedness presents a number of challenges to the proposed framework.

Reflective essay focusing on both a discussion of personal identity issues with ninth grade students and the(delayed) impact that a student contribution can have on philosophy teachers.

Reflective essay focusing on both a discussion of personal identity issues with ninth grade students and the(delayed) impact that a student contribution can have on philosophy teachers.

Reflective essay focusing on both a discussion of personal identity issues with ninth grade students and the(delayed) impact that a student contribution can have on philosophy teachers.

In discussing social work and spirituality this paper will: list social work’s core values, language, and personal qualities that connect to spirituality; give a brief historical perspective that has led to social work’s struggle with the concepts of “religion” and “spirituality”; explain the present position of social work toward religion and spirituality and examine some of the controversies; present some current definitions of “religion” and “spirituality”; define different types of spirituality; and end with the concept of “relational spirituality” and its (...) connection to social work. (shrink)

The hypothesis that everyday cognitive failures are associated over individuals with levels of focused-attention performance was examined in a series of experiments. Everyday cognitive failure was assessed by the Cognitive Failures Questionnaire, and focused-attention performance was assessed using the Stroop, reverse Stroop, and dichotic-listening paradigms, together with the Embedded Figures Test. No reliable association between the two types of measure was observed. In addition, questionnaire results indicated a significant relation between reported cognitive failure and memory performance (using the Short Inventory (...) of Memory Experiences and the Everyday Memory Questionnaire) but not attentional performance (using the Everyday Attention Questionnaire). (shrink)

Two perspectives from which memories can be retrieved have been distinguished: field resembles the view from the first-person vantage point of original experience, whereas observer resembles the view from the third-person vantage point of a spectator. There is evidence that the incidences of the two types of perspective differ between at least two different cultural groups. It is hypothesised here that this is a special case of a more general relation between memory perspective and cultural individualism, such that field and (...) observer perspectives are more prevalent among people from, respectively, relatively individualist and relatively collectivist societies. Memory perspectives adopted by participants from a range of different countries were recorded, and were found to vary in the predicted manner. Regression analysis showed that the potential effects of three other cultural variables – uncertainty avoidance, masculinity and, to a lesser extent, power distance – were eclipsed by the influence of individualism, and the implications are discussed. (shrink)

In this wide-ranging and thought-provoking study, Maryanne Cline Horowitz explores the image and idea of the human mind as a garden: under the proper educational cultivation, the mind may nourish seeds of virtue and knowledge into the full flowering of human wisdom. This copiously illustrated investigation begins by examining the intellectual world of the Stoics, who originated the phrases "seeds of virtue" and "seeds of knowledge." Tracing the interrelated history of the Stoic cluster of epistemological images for natural law within (...) humanity--reason, common notions, sparks, and seeds--Horowitz presents the distinctive versions within the competing movements of Hellenistic Judaism and early Christianity, Augustinian and Thomist theologies, Christian mysticism and Kabbalah, and Erasmian Catholicism and the Lutheran Reformation. She demonstrates how the Ciceronian and Senecan analogies between horticulture and culture--basic to Italian Renaissance humanists, artists, and neo- Platonists--influence the emergence of emblems and essays among participants in the Northern Renaissance neo-Stoic movement. The Stoic metaphor is still visible today in ecumenical movements that use vegetative language to encourage the growth of shared values and to promote civic virtues: organizations disseminate information on nipping bad habits in the bud and on turning a new leaf. The author's evidence of illustrated pages from medieval, Renaissance, and Enlightenment texts will stimulate contemporary readers to evaluate her discovery of "the premodern scientific paradigm that the mind develops like a plant.". (shrink)

Maurice Merleau-Ponty’s later philosophy is not a simple revision of the themes of Phenomenology of Perception. It is a radical change of the kind Thomas Kuhn found in the history of science which involves: (1) a persistent anomaly, (2) the formation of new assumptions and (3) the creation of a new vocabulary. This paper concentrates on the problem Merleau-Ponty had with the tacit cogito and shows how he broke the tension it caused by changing the paradigm of his philosophy. It (...) also examines that new philosophy to see whether it is more compatible with Christianity as some commentators have claimed. (shrink)

Maurice Merleau-Ponty’s later philosophy is not a simple revision of the themes of Phenomenology of Perception. It is a radical change of the kind Thomas Kuhn found in the history of science which involves: (1) a persistent anomaly, (2) the formation of new assumptions and (3) the creation of a new vocabulary. This paper concentrates on the problem Merleau-Ponty had with the tacit cogito and shows how he broke the tension it caused by changing the paradigm of his philosophy. It (...) also examines that new philosophy to see whether it is more compatible with Christianity as some commentators have claimed. (shrink)

Nietzsche published for the public only the first three parts of Thus Spoke Zarathustra. This paper in examining the “tragic wisdom” of that work gives an account of why Nietzsche did not want his public to read Part IV. It shows the evolution in Nietzsche’s thought about tragic wisdom beginning with The Birth of Tragedy where satyric laughter is central to the wisdom of ancient Greek tragedy to Parts I-III of Thus Spoke Zarathustra where the significance of its major idea, (...) eternal recurrence, is the joy occasioned by experiencing that theory to finally Part IV where the pathos engendered by Zarathustra, who has aged to an ugly, old fool, is the sarcastic laughter that kills. (shrink)

Nietzsche published for the public only the first three parts of Thus Spoke Zarathustra. This paper in examining the “tragic wisdom” of that work gives an account of why Nietzsche did not want his public to read Part IV. It shows the evolution in Nietzsche’s thought about tragic wisdom beginning with The Birth of Tragedy where satyric laughter is central to the wisdom of ancient Greek tragedy to Parts I-III of Thus Spoke Zarathustra where the significance of its major idea, (...) eternal recurrence, is the joy occasioned by experiencing that theory to finally Part IV where the pathos engendered by Zarathustra, who has aged to an ugly, old fool, is the sarcastic laughter that kills. (shrink)

On the grounds of a former Ottoman palace overlooking the Bosphorus, member nations of the European Union and the Organization of the Islamic Conference met in the first-ever O.I.C.-E.U. Joint Forum, initiated by Turkey in the aftermath of Sept. 11 "to promote understanding and harmony among civilizations." Some 70 nations took part, including Iran and Iraq, two points on Washington's "axis of evil." As Turkish officials led their guests in discussing tolerance, appreciation of cultural diversity and the understanding of different (...) perceptions and values, the nearby State Security Court was hearing the latest freedom-of-expression cases on its docket. (shrink)

I would like to thank Barbara S. Kanner, Occidental College, for her inspiration is establishing the importance of historiographical and bibliographical essays in women's history and Mary Elizabeth Perry, University of Southern California, for comments on an earlier version of this manuscript. My students in ‘The Reformation Debate on Women’ at the Harvard Divinity School and in ‘The Renaissance’ and ‘Woman and Man in Western Thought’, at Occidental College fostered lively discussions on the ‘image’ of the Renaissance woman. In particular, (...) I would like to thank Muffy Barman, Occidental College, for an Occidental Independent Study in 1986, parallel to my research on the woman question in the Renaissance. At the Huntington Library Seminar on Women's Studies, 6 December 1986, I gave an address on 'The Renaissance Debate on Women' which will appear in the 1986–1987 Proceedings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 501 the practical problems of daily life by providing an explanation for misfortune and a source of guidance in times of uncertainty. There were also attempts to use it for divination and supernatural healing" (p. 151). Along these same lines, one should also cite a number of articles by Natalie Zemon Davis and, above all, the work of Robert Mandl 'ou. 17 To conclude these remarks, (...) I must stress once again that Cassirer's program, in its pure form, is not only impossible for any but the mystic to follow; it is fundamentally anti~ historical. Peter Gay himself, a great admirer of Cassker, and a historian who has a penchant for such neo--idealist hocus-pocus, has tended to follow Cassirer's dictum in his interpretation of the Enlightenment as a whole (to his grid, one is tempted to add).TM Earlier, in Voltaire's Politics (1959), Gay had made a most convincing case for a radically different approach, which he calls "the social history of ideas." Instead of "searching for a dynamic center of thought," "a single point of view," of which each pamphlet, poem or tale was but another facet, Gay presented Voltaire's works as responses to specific situatiom--a series of positions which, if not discrete, were at least sufficientlydiverse as to be incomprehensible without intimate knowledge of the peculiar circumstances of each. I am not suggestinghere that the historian of philosophy abandon his traditional m6tier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of individual thinkers, and probing essays into internal consistencies or contradictions. Febvre readily conceded that the historian concerned only with "placing" Descartes in his century has not thereby come to grips with Cartesianism. But abstract analysis cannot safelybe divorced from its natural collateral disciplines. It is time to stop studying philosophical ideas as if they were statements propounded in a void. If we neglect the rhetorical situation of philosophy, if we forget the particular audience to which an idea was addressed, we run the risk of forgetting what it is we mean by an idea in the first place. ALeaev SOMA~ Par/~ COMPLEMENTARY METHODOLOGIES IN THE HISTORY OF IDEAS Alfred Soman doses his article with the modest statement, "I am not suggesting here that the historian of philosophy abandon his traditional metier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of 1T N. Z. Davis, "The Reasons of Misrule: Youth Groups and Charivaris in Sixteenth-Century France.,"Past and Present, No. 50 (February, 1971), 41-75; "The Rites of Violence: Religious Riot in Sixteenth-Century France," ibid., No. 59 (May, 1973), 51-91. Mandrou's recent Des humaniatea au.r hommea de science: XVI 9 et XVIIe si~cles (1973) is by far the most coherent and systematic synthesisof the new historiography of ideas for this period. Specialistswill of course findroom to quarrel over some of the details;but as an initial outline and as a program for future research, the virtues of Mandrou's book are, I think, indisputable. is E.g., P. Gay, The Enlightenment, an Interpretation, 2 vols. (New York, 1966-1969). Gay's s~lmmaryremarks on Charron (I, 303) are so typical of his verbal sleights of hand that I cannot resist the following quotation: "While Charron was not a philosophe before his time---he was a priest and a theologian---the values he celebrates, in open dcfcren~ to his Romans, are the v~u of tl~ Eallghtc~m~nt." 502 HISTORY OF PHILOSOPHY individual thinkers, and probing essays into internal consistencies or contradictions.''t Yet what else might his intent be when he tacks on to a critique of an article explicitly designed as a textual analysis of De la Sagesse a glowing!audation of the new trends in the social history of ideas. The second half of his article is in fact an attack on many of the textual studies that fill this journal. The new trends in historiography that have so greatly affected eighteenth-century studies do indeed look most promising,2 hut in our concern for the social milieu in which... (shrink)