Joan Didion uses Biblical analogues in her novel Play It As It Lays (1970) to recount the American western myth she learned in her youth, “the story that the wilderness was and is redemptive” (“Thinking about Western Thinking” 14). Her use of scriptural analogues helps us to understand the moral themes in this novel. Situating her novel in America’s most disappointing frontier —Hollywood, Didion uses the Biblical metaphor of the desert to relate a tale of moral chaos illustrated by failed (...) marriages, sexual adultery, forsaken children, and suicide. In Didion’s scriptural analogues, we see, in this Hollywood story, a contemporary wilderness riven by spiritual despair and moral devastation, but a wilderness that can lead to deliverance. (shrink)

Emmanuel Kant, Anthropologie du point de vue pragmatique. Traduction, présentation, bibliographie et chronologie par Alain Renaut; Emmanuel Kant, Critique de la faculté de juger. Traduction et introduction par Alexis Philonenko ; Emmanuel Kant, Fondements de la métaphysique des moeurs. Traduction et notes par Victor Delbos, préface de Monique Castillo et postface, La morale de Kant, de Victor Delbos; Emmanuel Kant, Leçons de métaphysique. Présentation, traduction et notes par Monique Castillo, préface de Michel Meyer; Emmanuel Kant, Leçons sur la théorie philosophique (...) de la religion. Traduction des Vorlesungen über die Philosophische Religionslehre par William Fink, présentation et lecture commentée par William Fink et Gérard Nicolas. (shrink)

Ad hoc concepts feature prominently in lexical pragmatics. A speaker can use a word or phrase to communicate an ad hoc concept that is different from the lexically encoded concept and the hearer can construct the intended ad hoc concept pragmatically during utterance comprehension. I argue that some philosophical concepts have origins as ad hoc concepts, and such concepts pose a challenge for experimental philosophy regarding these concepts. To illustrate this, I consider philosophers’ ‘what-it’s-like’-concepts and experimental philosophy of consciousness.

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)

First published: 2010; Previous edition: 2012..

A comprehensive proposal for a conceptual framework for describing conscious experience in dreams, integrating philosophy of mind, sleep and dream research, and interdisciplinary consciousness studies. Dreams, conceived as conscious experience or phenomenal states during sleep, offer an important contrast condition for theories of consciousness and the self. Yet, although there is a wealth of empirical research on sleep and dreaming, its potential contribution to consciousness research and philosophy of mind is largely overlooked. This might be due, in part, to a (...) lack of conceptual clarity and an underlying disagreement about the nature of the phenomenon of dreaming itself. In Dreaming, Jennifer Windt lays the groundwork for solving this problem. She develops a conceptual framework describing not only what it means to say that dreams are conscious experiences but also how to locate dreams relative to such concepts as perception, hallucination, and imagination, as well as thinking, knowledge, belief, deception, and self-consciousness. Arguing that a conceptual framework must be not only conceptually sound but also phenomenologically plausible and carefully informed by neuroscientific research, Windt integrates her review of philosophical work on dreaming, both historical and contemporary, with a survey of the most important empirical findings. This allows her to work toward a systematic and comprehensive new theoretical understanding of dreaming informed by a critical reading of contemporary research findings. Windt's account demonstrates that a philosophical analysis of the concept of dreaming can provide an important enrichment and extension to the conceptual repertoire of discussions of consciousness and the self and raises new questions for future research. (shrink)

Although mental health professionals traditionally have been viewed as sole experts and decision-makers, there is increasing awareness that the experiential knowledge of former patients can make an important contribution to mental health practices. I argue that current patients likewise possess a kind of expertise, and that including them as active participants in diagnosis and treatment can strengthen their autonomy and allow them to build up important habits and skills. To make sense of these agential benefits and describe how patients might (...) act as co-regulators of a therapeutic encounter, I look to the enactivist notion of “participatory sensemaking”. (shrink)

While the 2022 Supreme Court of the United States decision in Dobbs v Jackson Women’s Health Organization may bring the contingent rights of pregnant people to refuse interventions into sharper foc...

Michelle Kosch examines the conceptions of free will and the foundations of ethics in the work of Kant, Schelling, and Kierkegaard. She seeks to understand the history of German idealism better by looking at it through the lens of these issues, and to understand Kierkegaard better by placing his thought in this context. Kosch argues for a new interpretation of Kierkegaard's theory of agency, that Schelling was a major influence and Kant a major target of criticism, and that both (...) the theory and the criticisms are highly relevant to contemporary debates. (shrink)

Chapters Five through Nine of Book Two of Brentano's 1874 Psychology From an Empirical Standpoint were republished in 1911 with a substantive Appendix of Brentano's remarks. In the Appendix Brentano makes a significant addition to his theory of intentionality. In particular, he introduces new modes within the mode of presentation itself. These new modes are needed to account for our thinking about anything in a relational structure (in recto and in obliquo modes) and for our thoughts about time (the temporal (...) mode). I want to suggest that in the end Brentano simply takes relations to be different kinds of modes. (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...

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)

Over the past few decades, public anxiety about how people interact with science has spawned cycles of discourse across a wide range of media, public and private initiatives, and substantial research endeavors. National and international STEM (science, technology, engineering, and math) education initiatives and research have addressed how students interact with science and pursue careers in STEM fields. Researchers concerned with adult interaction with science have focused on factors that influence how citizens gather and interpret scientific knowledge and form positions (...) on scientific issues, applications, and/or policy in a politicized democratic milieu. Building from research on how the public interacts with science in and outside of formal education, this study focuses on attitudes toward science among students in 4th, 7th, and 10th grades and their parents. Little research to date has paired the STEM experiences of adults with their children. We find that the extent to which parents are positively oriented toward science significantly shapes their children’s attitudes toward science. Furthermore, between 7th and 10th grades, students with parents holding positive orientations toward science are more likely to sustain positive attitudes toward science. Since the foundation for most adults’ interactions with science develops in the K-12 environment, we demonstrate that the foundation, as expressed in adulthood, may directly affect the ways the next generation of students interacts with science. We offer insights into the importance of developing student learning into the social scientific research on public understanding of science and how important scientific issues of today interplay with society. (shrink)

The article provides a critical analysis of a postfeminist identity that is emergent in a set of beauty advertisements, called ‘entitled femininity’. Three major discursive themes are identified, which are constitutive of this postfeminist feminine identity: 1) ‘It’s about me!’ focuses on pampering and pleasuring the self; 2) ‘Celebrating femininity’ reclaims and rejoices in feminine stereotypes; and 3) ‘Girling women’ encourages a youthful disposition in women of all ages. The article shows that entitled femininity occupies an ambivalent discursive space, which (...) celebrates as well as repudiates feminism, and re-installs normative gendered stereotypes. The ambivalence, it is argued, contributes to fostering a culture of post-critique, which numbs resistance and deflects criticism. For all its appearances to be pro-women, feminine entitlement based squarely on an entitlement to consume offers a rather limited and problematic vision of femininity and gender equality. (shrink)

Building on contemporary research in embodied cognition, enactivism, and the extended mind, this book explores how social institutions in contemporary neoliberal nation-states systematically affect our thoughts, feelings, and agency. Human beings are, necessarily, social animals who create and belong to social institutions. But social institutions take on a life of their own, and literally shape the minds of all those who belong to them, for better or worse, usually without their being self-consciously aware of it. Indeed, in contemporary neoliberal societies, (...) it is generally for the worse. In The Mind-Body Politic, Michelle Maiese and Robert Hanna work out a new critique of contemporary social institutions by deploying the special standpoint of the philosophy of mind—in particular, the special standpoint of the philosophy of what they call essentially embodied minds—and make a set of concrete, positive proposals for radically changing both these social institutions and also our essentially embodied lives for the better. (shrink)

This article considers the impact of laws and policies that determine who experiences unplanned pregnancy, who has abortions, and how economic status shapes one's response to unplanned pregnancy. There is a well-documented correlation between abortion and poverty: poor women have more abortions than do their richer sisters. Equally well-documented is the correlation between unplanned pregnancy and poverty. Finally, the high cost of motherhood for poor women and their offspring manifests in disproportionately high lifelong rates of poverty, ill-health and mortality for (...) offspring and mothers, alike. Read together, these factors offer a vivid illustration of the medicalization of poverty. (shrink)

The language of “participant-driven research,” “crowdsourcing” and “citizen science” is increasingly being used to encourage the public to become involved in research ventures as both subjects and scientists. Originally, these labels were invoked by volunteer research efforts propelled by amateurs outside of traditional research institutions and aimed at appealing to those looking for more “democratic,” “patient-centric,” or “lay” alternatives to the professional science establishment. As mainstream translational biomedical research requires increasingly larger participant pools, however, corporate, academic and governmental research programs (...) are embracing this populist rhetoric to encourage wider public participation. We examine the ethical and social implications of this recruitment strategy. We begin by surveying examples of “citizen science” outside of biomedicine, as paradigmatic of the aspirations this democratizing rhetoric was originally meant to embody. Next, we discuss the ways these aspirations become articulated in the biomedical context, with a view to drawing out the multiple and potentially conflicting meanings of “public engagement” when citizens are also the subjects of the science. We then illustrate two uses of public engagement rhetoric to gain public support for national biomedical research efforts: its post-hoc use in the “care.data” project of the National Health Service in England, and its proactive uses in the “Precision Medicine Initiative” of the United States White House. These examples will serve as the basis for a normative analysis, discussing the potential ethical and social ramifications of this rhetoric. We pay particular attention to the implications of government strategies that cultivate the idea that members of the public have a civic duty to participate in government-sponsored research initiatives. We argue that such initiatives should draw from policy frameworks that support normative analysis of the role of citizenry. And, we conclude it is imperative to make visible and clear the full spectrum of meanings of “citizen science,” the contexts in which it is used, and its demands with respect to participation, engagement, and governance. (shrink)

Existing phenomenological accounts of anorexia nervosa suggest that various forms of bodily alienation and distorted bodily self-consciousness are common among subjects with this condition. Subjects often experience a sense of distance or estrangement from their body and its needs and demands. What is more, first-person reports and existing qualitative research reveal struggles with authenticity and a search for identity. Is there a connection between the two? I argue that to gain a fuller understanding of anorexia nervosa, how it is experienced (...) by subjects, and why many of them express concerns about authenticity, we need to look more closely at their experiences of bodily alienation and the ways in which they encounter a diminished sense of bodily ownership. After presenting a general overview of the various sorts of bodily alienation that appear to be characteristic of anorexia nervosa, I outline three conceptions of authenticity and introduce some empirical evidence indicating that many subjects with this condition have concerns about identity and authenticity. Then, I examine how different sorts of bodily alienation have the potential to compromise authenticity at various stages of the disorder. Throughout, I draw from several first-person accounts of anorexia nervosa to illustrate and support my claims. (shrink)

In this paper I contest Ian Hacking’s claim that astronomers do not experiment. Riding on this thesis is a re-evaluation of his view that astronomers are less justified than other natural scientists in believing in the existence of the objects they study, and that astronomers are not proper natural scientists at all. The defense of my position depends upon carefully examining what, exactly, is being manipulated in an experiment, and the role of experimental effects for Hacking’s experimental realism. I argue (...) that Hacking’s experimental realism is not adequately defended, and even if we accept it in good grace, the case can be still made that astronomers experiment by Hacking’s account. (shrink)

This paper focuses on historic anthropological photographs, meant to depict Indigenous individuals as generic models of colonial stereotypes, and examines their later reclamation as portraits. Applying an intention-based account of portraiture, we discuss the historical context and contemporary examples of the utilisation of these images in order to address several questions. What happens when the depicted persons in colonial imagery are treated and presented as sitters, rather than model specimens? Does this change the nature of the image? If a photograph (...) was not originally intended as a portrait, can it come to function as such at a later stage? Regardless of whether they fulfill all the requirements necessary for portraiture, these colonial photographs represent a vital resource for the reclamation of Indigenous cultural heritage. As such, this paper serves as an introductory discussion into the complex issues surrounding the recategorisation, repatriation, and restitution of colonial photographic archives. (shrink)

A growing number of theorists have looked to the enactivist approach in philosophy of mind or the affordance-based approach from ecological psychology to make sense of a wide variety of phenomena; some theorists believe that these theoretical accounts can offer rich insights about the nature of mental disorders, their etiology, and their characteristic symptoms. I argue that theorists who adopt such approaches also should embrace the further claim that all mental disorders are affective disorders. First, enactivist accounts of mental disorder (...) push us toward such a view insofar as they characterize such conditions in terms of disordered sense-making and conceptualize sense-making as fundamentally affective. Second, conceptions of mental disorder that emphasize affordance perception likewise motivate such a view insofar as they highlight the role that affectivity plays in the disclosure of action possibilities. What is more, both sense-making and affordance disclosure are best understood as processes of selective attention and responsiveness that rely heavily on affectivity. To illustrate and support these claims, I discuss how (a) language disturbances in schizophrenia and (b) “context blindness” in autism both result from disruptions to affectivity and selective attention that make it difficult for subjects to engage effectively with relevant affordances. (shrink)

Inconsistency may well be the hallmark of the teenage years. Frequently, teenagers are serious and adult-like, yet just as often, they are callow and unpredictable. Generally, they are all of these things, in no particular order. They studiously observe the adults in their lives, adopting certain values and behaviors, while wholly rejecting others. Their moods shift without warning, leaving entire households with the sensation that they are living on a roller-coaster. As a result, it is not entirely surprising that the (...) legal system has had difficulty deciding how to respond to them. The laws devised to govern teenagers are layered, reflecting society's alternating perceptions of teenagers as adult-like and child-like, and our accompanying impulses to respect as well as to protect this population. Read together, these laws defy any consistent description of adolescent capacity. We have lived with these inconsistencies for so long, though, that they have grown rather familiar to us, and that we hardly recognize the puzzle in the fact that we trust eighteen year olds enough to let them fight and die in the military, but not enough to let them drink alcoholic beverages. (shrink)

The emergence of environmental governance practices raises a fundamental question as to whether they are substantive or symbolic. Toward that end, we analyze the relationship between a firm’s environmental governance and its environmental management as reflected in its ultimate outcome, environmental performance. We posit that substantive practices would bring changes in organizations, most notably in terms of improved environmental performance, whereas symbolic practices would portray organizations as environmentally committed without making meaningful changes to their operations. Focusing on a sample of (...) environmentally sensitive firms, results are consistent with environmental governance mechanisms being predominantly part of a symbolic approach to manage stakeholder perceptions on environmental management, having little substantial impact on organizations. Statistical analyses show mostly that there is no relation between environmental governance mechanisms and environmental performance, measured in terms of regulatory compliance, pollution prevention, and environmental capital expenditures. However, there is some indication that environmental incentives are associated with pollution prevention. Interviews with corporate directors shed further light on these results by underlining that environmental governance mechanisms are employed at the board level to protect the organization from reputational and/or regulatory harm, but are not necessarily intended to proactively improve environmental performance. (shrink)

J. G. Fichte held that a form of intersubjectivity—what he called a ‘summons’—is a condition of possibility of self-consciousness. This thesis is widely taken to be one of Fichte’s most influential contributions to the European philosophy of the last two centuries. But what the thesis actually states is far from obvious; and existing interpretations either are poorly supported by the texts or else render the thesis trivial or implausible. I propose a new interpretation, on which Fichte’s claim is that reflective (...) self-consciousness arises in the context of ad hoc efforts to coordinate action. (shrink)

In this paper I consider what a person who finds herself religiously incapacitated ought to do. More specifically, I address people who have come to God asking for bread, but who seem to have received stones and serpents in its place. This is a manifestation of the phenomenon that I call religious trauma. My goals in this paper are twofold. First, I aim to demonstrate that, because religious trauma can be genuinely religiously incapacitating, (1) it can result in non-culpable failure (...) to worship God, and (2), if ought implies can, a religious trauma survivor may find themself in a position where they ought to deconvert, whether or not the individual’s religion is true. My second goal in this paper is to illustrate that religious trauma deserves serious consideration from philosophers and theologians. (shrink)

This major study of Kant provides a detailed examination of the development and function of the doctrine of transcendental illusion in his theoretical philosophy. The author shows that a theory of 'illusion' plays a central role in Kant's arguments about metaphysical speculation and scientific theory. Indeed, she argues that we cannot understand Kant unless we take seriously his claim that the mind inevitably acts in accordance with ideas and principles that are 'illusory'. Taking this claim seriously, we can make much (...) better sense of Kant's arguments and reach a deeper understanding of the role he allots human reason in science. (shrink)

This article adopts the combined perspectives of critical discourse studies and (critical) intersectionality studies to examine efforts at movement-building by Pink Dot SG, an LGBTQ group, which has developed within the illiberal geopolitical space of Singapore. The term ‘intersectionalisation’ is introduced to refer to a reflexive meta-discursive strategy which mobilizes the intersectionality of social identities (such as gender, sexuality, race, class, generation, and nationality) to advance particular sociopolitical objectives. The article illustrates three ways intersectionalisation operates in Pink Dot’s official videos: (...) (i) to create solidarities within the LGBTQ community; (ii) to advocate for the LGBTQ community by straight allies, and (iii) to forge alliances dialogically between queer and straight communities in Singapore. The analysis of the videos shows that interactions between various assemblages of intersectional identities of privilege and marginality are brought to the fore in building the social movement, and how its discourse navigates a terrain of complicated power dynamics. (shrink)

The human species is more reliant on cultural adaptation than any other species, but it is unclear how observational learning can give rise to the faithful transmission of cultural adaptations. One possibility is that teaching facilitates accurate social transmission by narrowing the range of inferences that learners make. However, there is wide disagreement about how to define teaching, and how to interpret the empirical evidence for teaching across cultures and species. In this article I argue that disputes about the nature (...) and prevalence of teaching across human societies and nonhuman animals are based on a number of deep-rooted theoretical differences between fields, as well as on important differences in how teaching is defined. To reconcile these disparate bodies of research, I review the three major approaches to the study of teaching – mentalistic, culture-based, and functionalist – and outline the research questions about teaching that each addresses. I then argue for a new, integrated framework that differentiates between teaching types according to the specific adaptive problems that each type solves, and apply this framework to restructure current empirical evidence on teaching in humans and nonhuman animals. This integrative framework generates novel insights, with broad implications for the study of the evolution of teaching, including the roles of cognitive constraints and cooperative dilemmas in how and when teaching evolves. Finally, I propose an explanation for why some types of teaching are uniquely human, and discuss new directions for research motivated by this framework. (shrink)

Cet article étudie les noms propres de groupes sociaux en français (en particulier les noms de partis politiques) de la forme [les + Npluriel (Adj)], en examinant les spécificités de ces expressions en tant que noms propres, d’un point de vue référentiel et du point de vue de leur forme ; celle-ci présente la particularité de refléter iconiquement la pluralité. En se basant sur l’opposition désignation/dénomination (Kleiber 1984), on les compare à d’autres appellatifs de même forme plurielle, mais dont le (...) lien dénominatif à leur référent n’est pas officialisé sur la scène publique. Enfin, l’article s’intéresse à la désignation au pluriel des membres des partis politiques, en particulier lorsqu’elle est homonyme des noms de partis, et étudie les effets discursifs qui en découlent. (shrink)

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)

There has been little discussion of the compatibility of Theistic Conceptual Realism with the doctrine of divine simplicity. On the one hand, if a plurality of universals is necessary to explain the character of particular things, there is reason to think this commits the proponent of TCR to the existence of a plurality of divine concepts. So the proponent of the DDS has aprima faciereason to reject TCR. On the other hand, many mediaeval philosophers accept both the existence of divine (...) ideas and the DDS. In this article I draw on mediaeval and contemporary accounts of properties and divine simplicity to argue that the two theories are not logically incompatible. (shrink)

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)

The purpose of this paper was to determine whether the individual attributes of locus of control, gender, major in college and years of job experience affect the acceptability of certain workplace behaviors. A total of 198 college students of a mid-sized southeastern university formed the sample for this study. Locus of control, gender and years of job experience were found to have some affect on whether an individual considered a certain behavior acceptable or unacceptable.

Open peer commentary on the article “Loving the Earth by Loving a Place: A Situated Approach to the Love of Nature” by Laura Candiotto. Abstract: Candiotto appeals to the panpsychist notion of “becoming native” and the enactivist notion of “loving sense-making” to develop a situated approach to the love of nature. Although I am fully on board with Candiotto’s claim that love of nature is of paramount importance and that community-based local interventions to preserve the Earth are urgently needed, I (...) worry that an account that conceptualizes love of nature in terms of participatory sense-making is on shaky ground. The supposition that the Earth, localized in particular places, is a partner in a participatory process of creating meaning will strike many readers as implausible, and thus may prove to be inadequate in motivating interventions to preserve the Earth. (shrink)

My concern in this paper is with the intentionality of emotions. Desires and cognitions are the traditional paradigm cases of intentional attitudes, and one very direct approach to the question of the intentionality of emotions is to treat it as sui generis—as on a par with the intentionality of desires and cognitions but in no way reducible to it. A more common approach seeks to reduce the intentionality of emotions to the intentionality of familiar intentional attitudes like desires and cognitions. (...) In this paper, I argue for the sui generis approach. (shrink)

The problem at the heart of “Stemming the Standard-of-Care Sprawl: Clinician Self-Interest and the Case of Electronic Fetal Monitoring,” an article by Kayte Spector-Bagdady and colleagues in the November-December 2017 issue of the Hastings Center Report, is the persistence of a suboptimal standard of care long after evidence-driven approaches would dictate a change. That problem is not simply defensive medicine, or what the authors call “standard-of-care sprawl.” Instead, it is that, in some cases, the standard of care lags behind best (...) practices. It gets stuck. The authors point to the genesis of the stickiness problem in their passing reference to a core truth: “The problem is that standard of care is not synonymous with best or evidence-based medicine.” In my view, we might best understand the persistence of ineffective and even harmful medical interventions by acknowledging the regulatory vacuum in which such practices thrive. It is by default, not by design, that the profession relies on medical malpractice law to set the boundaries on acceptable practice. (shrink)

"Based on the true life experiences of a recovering corporate executive, award-winning journalist, yogi, wife, mother and survivor of fifty years of life.".

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)

The tenuous state of elementary social studies has been explained by scholars who cite lack of time and curriculum resources devoted to social studies; teachers’ emphasis on tested subjects; and instruction that distorts, trivializes, or omits social studies content. Integrating social studies with other core subjects has been positioned as a viable approach to address some of these challenges, but not all teachers have a healthy understanding of integration as an avenue for robust social studies instruction. This qualitative study explores (...) 14 elementary teachers’ stances to social studies as a core content area—with particular emphasis on content integration—in public schools. By investigating ways in which practicing teachers talk about social studies in their classrooms, this paper adds to the growing body of scholarship documenting the peripheral status of social studies in early grades. Findings offer theoretical implications for interpreting how and why social studies continues to be marginalized in early grades by focusing on participants’ healthy and unhealthy understandings of content integration. (shrink)

While social geographers have convincingly made the case that space is not an external constant, but rather is produced through inter-relations, anthropologists and sociologists have done much to further an understanding of time, as itself constituted through social interaction and inter-relation. Their work suggests that time is not an apolitical background to social life, but shapes how we perceive and relate to others. For those interested in exploring issues such as identity, community and difference, this suggests that attending to how (...) temporal discourses are utilised in relation to these issues is a key task. This article seeks to contribute to an expansion of the debate about time and sociality by contributing an analysis of a variety of ways in which Gloria Anzaldúa utilises temporal concepts as part of her work of rethinking social identity and community. In particular, I suggest that in contesting homogeneous identity, Anzaldúa also implicitly contests linear temporal frameworks. Further, in creating new frameworks for identity, I suggest the possibility of discerning an alternative approach to time in her work that places difference at the heart of simultaneity. I suggest that the interconnection between concepts of time and community within Anzaldúa’s work indicates, more broadly, that attempts to rework understandings of relationality must be accompanied by reworked accounts of temporality. (shrink)