A comprehensive measure of organizational culture was developed using a lexical approach, a method typically employed within the study of personality. 1761 adjectives were narrowed down and factor analyzed, which resulted in the identification of a nine factor solution to organizational culture, including the dimensions of: Innovative, Dominant, Pace, Friendly, Prestigious, Trendy, Corporate Social Responsibility, Traditional, and Diverse. Comprised of 135 adjectives most frequently used in describing organizational culture by current employees of several hundred organizations, the Lexical Organizational Culture Scale (...) (LOCS) was found to predict employee commitment, job satisfaction, job search behaviors, and subjective fit better than earlier scales of organizational culture. The study demonstrates that organizational culture measured using a lexical approach such as LOCS was a significant improvement to measuring Organizational Culture using traditional anthropomorphic measures of organizational culture. Scales for each of the nine factors identified in the lexical study are developed and validated. (shrink)

What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions in addition to the fundamental notion of content: the (...) notions of intentionality, phenomenology, and consciousness. She argues that all experience essentially involves all four things, and that the key to an adequate general theory of what is given in experience lies in giving a correct specification of the nature of these four things and the relations between them. (shrink)

First published: 2010; Previous edition: 2012..

In this consensus report by a diverse group of academics who conduct and/or are concerned about social and behavioral genomics (SBG) research, the authors recount the often‐ugly history of scientific attempts to understand the genetic contributions to human behaviors and social outcomes. They then describe what the current science—including genomewide association studies and polygenic indexes—can and cannot tell us, as well as its risks and potential benefits. They conclude with a discussion of responsible behavior in the context of SBG research. (...) SBG research that compares individuals within a group according to a “sensitive” phenotype requires extra attention to responsible conduct and to responsible communication about the research and its findings. SBG research (1) on sensitive phenotypes that (2) compares two or more groups defined by (a) race, (b) ethnicity, or (c) genetic ancestry (where genetic ancestry could easily be misunderstood as race or ethnicity) requires a compelling justification to be conducted, funded, or published. All authors agree that this justification at least requires a convincing argument that a study's design could yield scientifically valid results; some authors would additionally require the study to have a socially favorable risk‐benefit profile. (shrink)

How does mental content feature in conscious thought? I first argue that for a thought to be conscious the content of that thought must conscious, and that one has to appeal to cognitive phenomenology to give an adequate account of what it is for the content of a thought to be conscious. Sensory phenomenology cannot do the job. If one claims that the content of a conscious thought is unconscious, one is really claiming that there is no such thing as (...) conscious thought. So one must either accept that there is such a thing as cognitive phenomenology, or deny the existence of conscious thought. Once it is clear that conscious thought requires cognitive phenomenology, there is a pressing question about the exact relationship between a thought’s cognitive phenomenological properties and its content. I conclude with a discussion of the nature of this relationship. (shrink)

Embodied Selves and Divided Minds examines how research in embodied cognition and enactivism can contribute to our understanding of the nature of self-consciousness, the metaphysics of personal identity, and the disruptions to self-awareness that occur in case of psychopathology. The book reveals how a critical dialogue between Philosophy and Psychiatry can lead to a better understanding of important issues surrounding self-consciousness, personal identity, and psychopathology.

Beginning with the view that human consciousness is essentially embodied and that the way we consciously experience the world is structured by our bodily dynamics and surroundings, the book argues that emotions are a fundamental manifestation of our embodiment, and play a crucial role in self-consciousness, moral evaluation, and social cognition.

A theoretical physicist and feminist theorist, Karen Barad elaborates her theory of agential realism, a schema that is at once a new epistemology, ontology, and ethics.

Work—family policy strategies reflect gendered assumptions about the roles of men and women within families and therefore may lead to significantly different outcomes, particularly for families headed by single mothers. The authors argue that welfare states have adopted strategies based on different assumptions about women's and men's roles in society, which then affect women's chances of living in poverty cross-nationally. The authors examine how various strategies are associated with poverty rates across groups of women and also examine more directly the (...) effects of specific work—family policies on poverty rates. They find that while family benefits and child care for young children unequivocally lower poverty rates, particularly for families headed by a single mother, long parental leaves have more ambivalent effects. The findings suggest that it is critical to examine the gendered assumptions underlying work—family policies rather than viewing all work—family policies as the same. (shrink)

Some critical philosophers of race have argued that whiteness can be understood as a technology of affect and that white supremacy is comprised partly of unconscious habits that result in racialized perception. In an effort to deepen our understanding of the affective and bodily dimensions of white supremacy and the ways in which affective habits are socially produced, I look to insights from situated affectivity. Theorists in this field maintain that affective experience is not simply a matter of felt inner (...) states, but rather socially and environmentally embedded and fundamentally relational. Jan Slaby presents the concept of an ‘affective arrangement’ as a way to approach affectivity in terms of relational dynamics unfolding within a particular setting. Applying this concept to the societal level, Paul Schuetze introduces the notion of ‘affective milieu.’ I argue that these notions of ‘affective arrangement’ and ‘affective milieu,’ together with an organicist account of habit, can help to illuminate the workings of white supremacy in the United States. My proposed account highlights the extent to which white supremacy is an affective, bodily phenomenon and how racist habits are formed over the course of learning and ongoing affective engagement, in the context of various social settings. Crucially, these affective habits are fully bound up with habits of appraisal, interpretation, and judgment, and therefore inseparable from how subjects come to see and understand their world. (shrink)

BackgroundThe annual number of retracted publications in the scientific literature is rapidly increasing. The objective of this study was to determine the frequency and reason for retraction of cancer publications and to determine how journals in the cancer field handle retracted articles.MethodsWe searched three online databases (MEDLINE, Embase, The Cochrane Library) from database inception until 2015 for retracted journal publications related to cancer research. For each article, the reason for retraction was categorized as plagiarism, duplicate publication, fraud, error, authorship issues, (...) or ethical issues. Accessibility of the retracted article was defined as intact, removed, or available but with a watermark over each page. Descriptive data was collected on each retracted article including number of citations, journal name and impact factor, study design, and time between publication and retraction. The publications were screened in duplicated and two reviewers extracted and categorized data.ResultsFollowing database search and article screening, we identified 571 retracted cancer publications. The majority (76.4%) of cancer retractions were issued in the most recent decade, with 16.6 and 6.7% of the retractions in the prior two decades respectively. Retractions were issued by journals with impact factors ranging from 0 (discontinued) to 55.8. The average impact factor was 5.4 (median 3.54, IQR 1.8–5.5). On average, a retracted article was cited 45 times (median 18, IQR 6–51), with a range of 0–742. Reasons for retraction include plagiarism (14.4%), fraud (28.4%), duplicate publication (18.2%), error (24.2%), authorship issues (3.9%), and ethical issues (2.1%). The reason for retraction was not stated in 9.8% of cases. Twenty-nine percent of retracted articles remain available online in their original form.ConclusionsRetractions in cancer research are increasing in frequency at a similar rate to all biomedical research retractions. Cancer retractions are largely due to academic misconduct. Consequences to cancer patients, the public at large, and the research community can be substantial and should be addressed with future research. Despite the implications of this important issue, some cancer journals currently fall short of the current guidelines for clearly stating the reason for retraction and identifying the publication as retracted. (shrink)

This paper utilizes the enactivist notion of ‘sense-making’ to discuss the nature of depression and examine some implications for treatment. As I understand it, sensemaking is fully embodied, fundamentally affective, and thoroughly embedded in a social environment. I begin by presenting an enactivist conceptualization of affective intentionality and describing how this general mode of intentional directedness to the world is disrupted in cases of major depressive disorder. Next, I utilize this enactivist framework to unpack the notion of ‘temporal desituatedness,’ and (...) maintain that the characteristic symptoms of depression result from a disruption to the future-directed structure of affective intentionality. This can be conceptualized as a loss of “online intelligence” and a shrinking of the field of affordances. Then, I argue that two of the standard modes of treatments for depression, medication and cognitive behavioral therapy, are not fully sufficient means of restoring online intelligence, and that these limitations stem partly from the approaches’ implicit commitment to a brain-bound, overly cognitivist view of the mind. I recommend expressive arts interventions such as dance-movement therapy and music therapy as important supplementary treatment methods that deserve further consideration. Insofar as they revitalize subjects’ bodies and emotions, cultivate an openness to the future, and promote self-insight and social synchrony, these treatment modes not only reflect key insights of enactivism, but also offer great potential for lasting healing. (shrink)

Dubljević et al. (2022) argue that neuroethics has a socio-political role that can “(1) serve to clarify and resolve conflicts, (2) orient the public with regards to the moral status of neurotechno...

Philosophers disagree about what the folk concept of pain is. This paper criticises existing theories of the folk concept of pain, i.e. the mental view, the bodily view, and the recently proposed polyeidic view. It puts forward an alternative proposal – the polysemy view – according to which pain terms like “sore,” “ache” and “hurt” are polysemous, where one sense refers to a mental state and another a bodily state, and the type of polysemy at issue reflects two distinct but (...) related concepts of pain. Implications with respect to issues in philosophy of pain are also drawn. (shrink)

Does thought have distinctive experiential features? Is there, in addition to sensory phenomenology, a kind of cognitive phenomenology--phenomenology of a cognitive or conceptual character? Leading philosophers of mind debate whether conscious thought has cognitive phenomenology and whether it is part of conscious perception and conscious emotion.

This volume is the first to bring together original work by leading philosophers and psychologists in an examination of the moral psychology of contempt.

Much existing literature in anthropology suggests that teaching is rare in non-Western societies, and that cultural transmission is mostly vertical (parent-to-offspring). However, applications of evolutionary theory to humans predict both teaching and non-vertical transmission of culturally learned skills, behaviors, and knowledge should be common cross-culturally. Here, we review this body of theory to derive predictions about when teaching and non-vertical transmission should be adaptive, and thus more likely to be observed empirically. Using three interviews conducted with rural Fijian populations, we (...) find that parents are more likely to teach than are other kin types, high-skill and highly valued domains are more likely to be taught, and oblique transmission is associated with high-skill domains, which are learned later in life. Finally, we conclude that the apparent conflict between theory and empirical evidence is due to a mismatch of theoretical hypotheses and empirical claims across disciplines, and we reconcile theory with the existing literature in light of our results. (shrink)

It is often said that there is no appearance/reality distinction with respect to consciousness. Call this claim ‘NARD’. In contemporary discussions, NARD is closely connected to the thesis of revelation, the claim that the essences of phenomenal properties are revealed in experience, though the connection between the two requires clarification. This paper distinguishes different versions of NARD and homes in on a particular version that is closely connected to revelation. It shows how revelation and the related version of NARD pose (...) a threat to physicalism. Responses from physicalism and their limitations are also considered. (shrink)

There is growing concern that decision-making informed by machine learning (ML) algorithms may unfairly discriminate based on personal demographic attributes, such as race and gender. Scholars have responded by introducing numerous mathematical definitions of fairness to test the algorithm, many of which are in conflict with one another. However, these reductionist representations of fairness often bear little resemblance to real-life fairness considerations, which in practice are highly contextual. Moreover, fairness metrics tend to be implemented in narrow and targeted toolkits that (...) are difficult to integrate into an algorithm’s broader ethical assessment. In this paper, we derive lessons from ethical philosophy and welfare economics as they relate to the contextual factors relevant for fairness. In particular we highlight the debate around acceptability of particular inequalities and the inextricable links between fairness, welfare and autonomy. We propose Key Ethics Indicators (KEIs) as a way towards providing a more holistic understanding of whether or not an algorithm is aligned to the decision-maker’s ethical values. (shrink)

Issues of academic integrity, specifically knowledge of, perceptions and attitudes toward plagiarism, are well documented in post-secondary settings using case studies for specific courses, recording discourse with focus groups, analyzing cross-cultural education philosophies, and reviewing the current literature. In this paper, the authors examine the perceptions of graduate students in science, technology, engineering, and mathematics disciplines at the University of Florida regarding misconduct and integrity issues. Results revealed students’ perceptions of the definition and seriousness of potential academic misconduct, knowledge of (...) institutional procedures, and views on faculty actions, all with a focus on divergences between US and internationally-educated students. The open-ended questions provide anecdotal evidence to highlight personal experiences, positive and negative, aimed at the faculty, international students and undergraduates. Combined, these findings outline an important part of the campus academic integrity culture at a major American university. Recommendations for local actions also are discussed. (shrink)

I develop a paradox regarding the emotional experiences of theatrical actors, which I call the ‘paradox of onstage emotion’. Many actors tell us that they experience genuine emotions while performing fictional plays: they grow angry, sad, joyful, etc., as befits their characters’ circumstances. Yet, they are not their characters and are not actually in those characters’ circumstances. Intuitively, it would seem those actors cannot have emotions befitting their characters’ circumstances rather than their own. Thus, we face a paradox. After setting (...) up the paradox, I consider potential solutions to it. I consider four different available solutions, two of which I argue must be rejected. The two remaining solutions, I argue, are more promising, though which of these one accepts may be determined by one’s commitments regarding emotion theory in general. One stems from make-believe theory, the other from situationism. (shrink)

What Kyselo calls the “body-social problem” concerns whether to individuate the human self in terms of its bodily aspects or social aspects. In her view, either approach risks privileging one dimension while reducing the other to a mere contextual element. However, she proposes that principles from enactivism can help us to find a middle ground and solve the body-social problem. Here Kyselo looks to the notions of “needful freedom” and "individuation through and from a world" and extends them from the (...) realm of biological individuation to an individuation in terms of social interactions. However, I will argue that because Kyselo’s solution to the body-social problem downplays the role of the living body, it actually is in tension with the enactivist framework. First, while enactivism places the living body at the center of selfhood and subjectivity, Kyselo’s account treats the living body as mere means and mediator. Second, her claim that the self is socially enacted and individuated is in tension with the enactivist conception of autonomous agency, which centers on the autonomous organization of the living body. However, suppose we grant Kyselo’s claim that we are necessarily social beings, but claim that the mind of a minded human animal constitutively extends to the limits of its living organismic body, but no further. My proposed “life shaping” thesis says that the self is not just essentially embodied, but also partially causally determined or shaped by social interactions, and thoroughly influenced by social norms and values. The life shaping thesis can explain how the self is individuated biologically, in terms of the autonomous organization of the living body, but nonetheless deeply embedded in the social world. (shrink)

Nobel Laureate Kazou Ishiguro’s (2010) novel “Never Let Me Go” follows individuals intentionally bred to donate their organs over multiple years, ultimately dying when the final “vital organs” are...

The paradox of pain refers to the idea that the folk concept of pain is paradoxical, treating pains as simultaneously mental states and bodily states. By taking a close look at our pain terms, this paper argues that there is no paradox of pain. The air of paradox dissolves once we recognize that pain terms are polysemous and that there are two separate but related concepts of pain rather than one.

The development of an ethical perspective of HRM that is both employee centered and explicitly normative and, as such, distinct from dominant and criticalperspectives of HRM has progressed in recent years. Reliance on the traditional “threesome” of rights/justice theories, deontology and consequentialism, however, has limited debate to micro-level issues and the search for a “solution.” By understanding the employment relationship as a stakeholder relationship, we open the ethical analysis of HRM to the pluralism and pragmatism that stakeholder theory has to (...) offer. In doing this, we can address both the broader need for HRM to offer a more comprehensive account of our humanity and the specific requisite for HRM to treat employees as moral persons with “names and faces.”. (shrink)

This article is aimed at Foucauldian scholars and seeks to introduce them to ethnographic works that interrogate neoliberal governmentalities. As an analytic category ‘neoliberalism’ has over the last two decades helpfully illuminated connections between seemingly unrelated social changes occurring at multiple scales. Even earlier —in his College de France 1978-9 Birth of Biopolitics lectures, to be precise—Foucault began his engagement with neoliberalism as a dominant political force. Despite being more than three decades old, Foucault’s analysis of neoliberal rationalities remains fresh (...) and insightful, which perhaps explains why scholars inspired by his analytics of governmentality have been able to make major contributions to the current social science literature on neoliberalism. However, there are increasing concerns that governmentality scholars succumb to a more general tendency among social scientists to present neoliberal transformations in monolithic and linear terms. This article critically reviews contributions from a small but growing group of neo-Foucauldian researchers that avoid these tendencies. These researchers investigate the changes wrought by neoliberalism through methodologies that involve combining an analytics of governmentality with ethnographic and quasi-ethnographic methods, and in doing so they avoid deterministic, homogenous and static accounts of social transformation. By beginning with the “everyday,” these works reject the idea that neoliberal governmentality forms a coherent apparatus. Instead these ethnographies of neoliberal governmentalities focus on governmental ensembleges that link neoliberal political rationalities with non-liberal rationalities, and they explore how neoliberal thought and practice is transformed across time and space. (shrink)

After decades of neglect, positive emotion is now the focus of a rich, diverse, and rapidly growing field. Basic research has advanced understanding of positive emotions’ neural mechanisms, nonverbal expression, and implications for cognition and motivation, with increasing appreciation of positive emotion differentiation, as well as cultural and contextual moderators of positive emotions’ effects. Much research has also addressed ways positive emotions can be leveraged to improve the human condition, and the mechanisms by which interventions have beneficial effects. As always, (...) new knowledge raises more questions, and we still have a long way to go before the promise of this field can be fully realized. This comment reviews major developments in positive emotion science and offers recommendations for the future. (shrink)

Recent research in psycholinguistics suggests that language processing frequently involves mental imagery. This paper focuses on visual imagery and discusses two issues regarding the processing of polysemous words (i.e. words with multiple related meanings or senses) – co-predication and sense-relatedness. It aims to show how mental imagery can illuminate these two issues.