« Héros et héroïnes sont le produit de discours historiques », écrivent Sophie Cassagnes-Brouquet et Mathilde Dubesset dans le numéro 30 de Clio. HFS, consacré aux Héroïnes (2009). C’est aussi le titre d’une collection éditée chez Grasset, dont l’intention n’est pas de célébrer encore une fois les femmes pionnières, connues depuis trente ans par les historien/ne/s du féminisme. Il s’agit plutôt, pour Fiammetta Vener et Caroline Fourest, qui la dirigent, de « sortir de l’obscurité » des femmes...

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 29.3 (1999) 63-80 [Access article in PDF] The Transversality of Michel de Certeau: Foucault's Panoptic Discourse and the Cartographic Impulse Bryan Reynolds and Joseph Fitzpatrick Above all (and this is a corollary, but an important one), the phenomenological and praxiological analysis of cultural trajectories must allow to be grasped at once a composition of places and the innovation that modifies it by dint of moving and cutting (...) across them. --Michel de Certeau, Culture in the PluralThrough his rigorous examinations of the common, the quotidian, the personal, the plural practices that establish and continually transform societies, Michel de Certeau develops a conception of culture born of the perpetual transgression, however subtle or pronounced, of the boundaries imposed by all totalizing systems, whether theoretical or social. This view of culture as a "cutting across" of boundaries, which can be found in many forms throughout his work, achieves a special significance for the study of subjectification in his discussion of "Spatial Practices" that comprises the third section of The Practice of Everyday Life. In an important essay on Certeau's theory of space, Ian Buchanan argues that "our understanding of culture must commence with an understanding of the formation of the subject," and that the latter is addressed by Certeau through his essays on space [129-30]. Following this assertion, we want to argue that Certeau's analyses of spatial practices in Heterologies, "The Gaze: Nicholas of Cusa," and The Practice of Everyday Life [particularly the chapter "Walking in the City" 91-110], outline a theory that describes subjectivity as what amounts to, as Certeau puts it in Culture in the Plural, "a composition of places and the innovation that modifies it by dint of moving and cutting across them" [146]. Furthermore, by articulating the close relationship between Certeau's spatial theory and our own work on "transversal movement," we will attempt to show that the method of analysis Certeau uses in "Walking in the City" (and describes in several other works) is itself marked by the "transversal" tactics that his theory describes. 1 By focusing in particular on Certeau's methodological critique of Foucault in both The Practice of Everyday Life and Heterologies, we will demonstrate the various ways in which he moves beyond what Bryan Reynolds and James Intriligator have labeled the "dissective-cohesive mode" of analysis, an analytical [End Page 63] [Begin Page 65] approach (characteristic of most dialectical argumentation) that breaks its subject matter into constituent parts and examines those parts with the goal of reassembling them into a unified and accountable whole (such as, say, the city or the human subject in "Walking in the City"). 2 Postmodern Space: Certeau and Jameson In his essay "Heterophenomenology, or Certeau's Theory of Space," Ian Buchanan situates Certeau's writings on the production of space within the postmodern debate over the autonomy of the subject, opposing Certeau's view to Fredric Jameson's "assumption that the subject takes his or her psychic bearings from the built environment and only has certain existence so long as he or she can cognitively 'map' this environment" [Buchanan 114]. Citing the example of the Westin Bonaventure hotel in Los Angeles, Jameson argues that "this latest mutation in space--postmodern hyperspace--has finally succeeded in transcending the capacities of the individual human body to locate itself, to organize its immediate surroundings perceptually, and cognitively to map its position in a mappable external world" [44]. The effect on cultural politics, according to Jameson, is that the subject "submerged" by this postmodern hyperspace is deprived of the "critical distance" that makes possible the "positioning of the cultural act outside of the massive Being of capital" [48]. Buchanan finds in "Walking in the City" the basis for a critique of this view though a conception of space stemming from "heterophe-nomenology," defined as "a phenomenology predicated by a heterogeneously constituted subject which does not take for granted the unity of the body" [112]. Focusing on Certeau's debt to Merleau-Ponty's theories of perception (which can best be seen in... (shrink)

This chapter challenges the received doxa that the generation of ‘poststructuralist’ philosophers broke decisively with existentialism and rendered it out of date, a mere historical curiosity. Drawing on recent research in the area, it draws some lines of influence, and even argues for some surprising points of commonality, between existentialism and poststructuralism. At least some of the core philosophical ideas of poststructuralists such as Michel Foucault, Jacques Derrida and Gilles Deleuze bear more in common with existentialism than is often supposed. (...) Furthermore, it addresses a common resistance to poststructuralism by committed existentialists by showing that poststructuralism does not abandon concern with responsibility and decision, but in fact develops these themes in ways that are proximate to existentialist concerns. Finally, it argues that some of the needs that some prominent contemporary philosophers find lacking in poststructuralism – in particular, the need for subjective agency – are already met in significant ways in existentialism. These three points serve to throw new light on the contemporary relevance of existentialism, and to open up new directions for research. (shrink)

« Premier achat de notre nouveau couple : un tandem rouge, magnifique. Je l’ai encore. » Il n’est pas étonnant que Louis-Pascal Jacquemond ait reproduit (p. 305) ce témoignage d’une femme ayant vécu 1936, ni que Michelle Zancarini-Fournel l’ait mis en exergue de sa préface à ce « panorama » sur la question des femmes à l’époque du Front populaire. Cela correspond si bien aux images de « l’embellie » célébrée par Léon Blum, ou de « l’euphorie » citée (...) par ce témoin, Marie-Françoise Spannente :... (shrink)

Drawing upon the life and work of S. Kay Toombs, I explore the impact and import of phenomenological accounts of disability for the existentialist tradition. Through the case of multiple sclerosis, a noncongenital, late-onset, and degenerative disability, I show how the general structures that emerge from its lived experience largely support a mere-difference view of disability and highlight the need for an equitably habitable world. I further argue that phenomenological accounts of disability demonstrate accessibility to be the defining feature of (...) what it means to be embodied as we are. I conclude with a discussion of the more general philosophical relationship between disability, embodiment, and existentialism. (shrink)

In this paper, I explore the approaches to methodological abstraction and self-alienation developed respectively in Karl Mannheim’s early sociology of intellectuals and in Edmund Husserl’s late transcendental phenomenology. In Mannheim’s early and experimental works, the resistance to abstraction and alienation is located in a stratum of intellectuals able to meaningfully combine diverse cultural currents in a social process of cultivation (Bildung). In Husserl, to contrast, this resistance is grasped as a constant crisis in the methods of pursuing philosophical truth. While (...) these approaches seem difficult to reconcile, I suggest in closing that this difficulty can be related to their shared emphasis on a theoretical response to the practical and historical reality of self-alienation. (shrink)

[This piece is written for those working in social gerontology and aging studies, with the aim of bringing insights from disability studies and philosophy of disability to bear on enduring debates in those fields.] The guiding question of humanistic age-studies—What does it mean to grow old?—cannot be answered without reflecting on disability. This is not simply because growing old invariably means becoming impaired in various ways, but also because the discriminations and stigmas involved in ageism are often rooted in ableism. (...) We here draw on research in the philosophy of disability as well as the interdisciplinary field of disability studies to explore the relationship between ageism and ableism. (shrink)

Phenomenology has been described as a “non-argumentocentric” way of doing philosophy, reflecting that the philosophical focus is on generating adequate descriptions of experience. But it should not be described as an argument-free zone, regardless of whether this is intended as a descriptive claim about the work of the “usual suspects” or a normative claim about how phenomenology ought to be properly practiced. If phenomenology is always at least partly in the business of arguments, then it is worth giving further attention (...) to the role and form of phenomenological argumentation, how it interacts with its more strictly descriptive component, and the status of phenomenological claims regarding conditions for various kinds of experience. I contend that different versions of phenomenological reasoning encroach upon argument forms that are commonly thought to be antithetical to phenomenology, notably abductive reasoning, understood in terms of its role in both hypothesis generation and in terms of justification. This paper identifies two main steps to making this case. The first step takes seriously the consequences of the intrinsically dialectical aspect of phenomenology in intersection with other modes of philosophy, the natural attitude, and non-philosophy. The second step focuses on transcendental reflection and arguments about the conditions/structures they contain. Together, these two steps aim to rescue phenomenology from the objection that it has an “ostrich epistemology” with regard to the ostensible purity of description, the intuition of essences, or the “conditions” ascertained through transcendental reflection. (shrink)

This chapter canvases a number of ways that issues surrounding disability intersect with social epistemology. We begin with a discussion of how social epistemology as a field and debates concerning epistemic injustice in particular would benefit from further (a) engaging the fields of disability studies and philosophy of disability and (b) more directly addressing the problem of ableism. In section two, we turn to issues of testimony, “intuitive horribleness,” and their relationship to debates concerning disability and well-being. We address how (...) the regular lack of uptake of disabled people’s testimony can lead to a number of structural rather than merely individual epistemic injustices, and we also consider how the very nature of some disabilities make testimonial issues more complicated. We conclude by discussing various norms of social interaction and how they can systematically disadvantage Autistic people in particular with respect to all the issues discussed herein. (shrink)

In this paper, I consider a challenge that naturalism poses for embodied cognition and enactivism, as well as for work on phenomenology of the body that has an argumentative or explanatory dimension. It concerns the connection between embodiment and emergence. In the commitment to explanatory holism, and the irreducibility of embodiment to any mechanistic and/or neurocentric construal of the interactions of the component parts, I argue there is (often, if not always) an unavowed dependence on an epistemic and metaphysical role (...) for emergence, especially concerning certain embodied capacities (motor-intentionality, know-how, skilful habits, affordances, etc.). While the problem of emergence is standardly dismissed as a problem for phenomenology, which brackets away the kind of materialist (and scientific) picture from which reflection on emergence derives, I argue that once a phenomenologist takes a fully-fledged embodied turn, they also have a genuine dilemma of emergence to confront, and I evaluate the relevant options. (shrink)

In the late 1980s, the American economist Jeremy Rifkin claimed that “a battle is brewing over the politics of time” because he felt that the pivotal issue of the twenty first century would be the question of time and who controlled it. I argue in this chapter that a battle over the politics of time (and the metaphysics of time) is also a major part of what is at stake in the differences between analytic and continental philosophy. Very different philosophies (...) of time, and associated methodological techniques, serve to define representatives of each of these groups and also to guard against their potential interlocutors. To begin to illustrate this, I offer a patchy history of philosophy of time in the early twentieth century, the period in which the idea of a ‘divide’ between two ways of doing philosophy began to be entrenched. (shrink)

This chapter argues that SNL tends, with some exceptions, away from the philosophical and satirical areas of the spectrum and more towards the smart‐assical, silly side. Moreover, just like SNL sketches, Aristophanes' plays often subjected contemporary figures, celebrities, and politicians to intense ridicule. The sketch provided SNL a way of criticizing its own network by allowing the writers and actors to adopt a different persona, thus creating a safe distance between critic and target. Setting aside how accurately the scenario sketched (...) at the outset depicts typical SNL performances, it should be noted that it does paint a fair picture of staged satire in Athens, Greece, circa. As in the case of Aristophanes, most of SNL's satirical qualities revolve around political debates, issues, and, most famously, figures. (shrink)

This book reconsiders the meaning of modernism across the globe, stretching beyond both the Western modernist canon and the literary-heavy scope of the field to a broader cultural consideration of global modernisms and modernity. Through the use of masks as a thematic focus, the volume challenges popular assumptions about what modernism looks like, what modernity is, and how each of these ideas are produced within a historical moment.

This book analyzes how the cost of 'small' wars drives the state to choose remote war and preemption in order to hide the conflict from its domestic populations. This is explained through understanding security mechanisms and how Clausewitzian war machine powers extend Liberalism into the periphery.

In the debates on phenomenal consciousness that occurred over the last 20 years, Sartre’s analysis of pre-reflective consciousness has often been quoted in defence of a distinction between first- and third-personal modes of givenness that naturalists reject. This distinction aims both at determining the specificity of the access one has to their own thoughts, beliefs, intentions, or desires, and at justifying the particular privilege that one enjoys while making epistemic claims about their own mental states. This chapter defends an interpretation (...) of Sartre’s theory of pre-reflective consciousness that does not put him completely at odds with the naturalist critique and stresses that one’s pre-reflective experience should not be understood in terms of first-/third-person differentiation. This pre-reflective dimension of experience nevertheless allows a peculiar access to oneself, which grants no infallible epistemic privilege to the first-person, but lays the ground for a transformative process that makes self-knowledge possible. (shrink)

This chapter contains sections titled: References.

The diagnostic category of borderline personality disorder (BPD) has come under increasing criticism in recent years. In this paper, we analyze the role and impact of epistemic injustice, specifically testimonial injustice, in relation to the diagnosis of BPD. We first offer a critical sociological and historical account, detailing and expanding a range of arguments that BPD is problematic nosologically. We then turn to explore the epistemic injustices that can result from a BPD diagnosis, showing how they can lead to experiences (...) of testimonial injustice which impede patient engagement in meaning-making activities, thereby undermining standard therapeutic goals. We conclude by showing how our arguments bolster ongoing efforts to replace the diagnostic category of BPD with alternatives such as complex post-traumatic stress disorder. (shrink)

Any decision by a company regarding the use of profits to pay tax, remuneration or shareholder returns has ethical implications. Sharing Profits reviews high-profile ethical issues facing companies in how profits are used, and proposes a framework for understanding the ethical implications of decisions.

Situating Karl Mannheim in a tradition of critical social philosophy, Iaan Reynolds argues that Mannheim’s early explorations in the sociology of knowledge offer a novel approach to this tradition, since they emphasize the need for social research to cultivate the critical self-awareness of social researchers.

"The book as a whole seeks to reinvigorate an academic discipline (philosophy of religion) which has fallen on hard times, and to do so by building a bridge between philosophy and empirical-historical studies of religion. The topic is both significant and timely. Too long the empiricists have been inadequately sophisticated philosophically and too long the philosophers have ignored historical data both in its breadth and depth. In not only calling for bridges between these disciplines, but actually building some, the work (...) makes a significant contribution to both." -- Alan Miller "This book is useful because it provides some insights both into the ways scholars think about various aspects of religious behavior, and also information about important features of such behavior. Both myth and philosophy are topics of great significance, and have been discussed by many philosophers and historians of religions and some anthropologists. An interesting set of questions about the nature of religion, and nature of philosophy and their relationships (and also about the nature of myth and its relationship to philosophy) is emerging at the forefront of academic discussions in departments of religion, departments of philosophy, and departments of anthropology. It contains some well-written and conceptually interesting essays." -- E. Thomas Lawson. (shrink)

En Écosse (xvie-xxe siècle) Siân Reynolds Comment se fait-il qu’en Écosse, contrairement aux coutumes de l’Angleterre, une femme mariée ait pu garder son nom de naissance/de jeune fille (maiden name ou birth name) après le mariage? C’est au moment où je co-dirigeais le Dictionnaire biographique des femmes écossaises (première édition 2005) que j’ai constaté qu’en Écosse, par le passé, et jusqu’à une époque relativement récente, les femmes étaient souvent connues par leur propre nom de fami...

In this paper, I argue that the negative injunctions against certain ways of conceiving of the ethico-political that we can draw explicitly from the methodological strictures of phenomenology are also consistent with some of the core more positive dimensions of contemporary virtue ethics (especially at the more anti-theoretical end of the virtue ethical spectrum), and that central aspects of virtue ethics are consistent with most of the explicit reflections on ethical matters proffered by canonical phenomenologists.

Some proponents of higher education English as a medium of instruction have suggested listening to English lectures provides students the opportunity to incidentally acquire unknown words. A case study was designed to examine this assumption. First, the lexical profiles of 27 Introduction to English Language Teaching first-year undergraduate course lectures were computed to determine how many words students need to know for comprehension. Then an incoming year-1 undergraduate student with an English vocabulary size of 7,500 word families and mastery of (...) the most frequent 3,000 word families listened to these lectures across 13.5 weeks with the purpose of measuring incidental acquisition gains of three aspects of word knowledge for ten targeted words. Lastly, the student’s perceptions about listening to EMI lectures and potentials for this listening inducing incidental acquisition of word knowledge were gathered through a semi-structured interview. The lexical profiling of the entire corpus showed students need knowledge of the most frequent 4,000 English word families plus proper nouns and marginal words for 98% lexical coverage; however, some lectures present students with a more substantial lexical burden than the lectures overall. The student made the most gains in receptive meaning, followed by receptive form, and finally productive meaning. Content analysis of the interview transcript found seven themes representing the student’s perception about listening to EMI lectures and their potential for inducing incidental vocabulary acquisition. While the student found listening to the EMI lectures challenging, he perceived the process as useful in preparing for university studies and a career as a secondary English teacher. The student perceived attention, topic, existing vocabulary knowledge, lecturer’s native language, and lack of interaction with the lecturer to have moderated incidental learning of vocabulary through listening to English lectures. These results indicate a need to confirm whether incoming students’ vocabulary knowledge meet the lexical demands of the EMI lectures given in the Macau context. Furthermore, pedagogical training on teacher talk strategies and orientation training for incoming students should both be provided to ensure students are receiving high quality instruction. (shrink)

This book contains programmatic essays that focus on broad-ranging proposals for re-envisioning a discipline of comparative philosophy of religions. It also contains a number of case studies focussing on the interpretation of particular religio-historical data from comparatively oriented philosophical perspectives.

This paper explores the idea that Deleuze’s oeuvre is best understood as a philosophy of the wound, synonymous with a philosophy of the event. Although this wound/scar typology may appear to be a metaphorical conceit, the motif of the wound recurs frequently and perhaps even symptomatically in many of Deleuze’s texts, particularly where he is attempting to delineate some of the most important differences (transcendental, temporal, and ethical) between himself and his phenomenological predecessors. I raise some some potential problems for (...) this trajectory, most of which revolve around Deleuze's use of transcendental philosophy. (shrink)

The use of philosophical phenomenology for conceptual debates in psychiatric nosology and psychopathology is beginning to be recognized. In this paper, we extend this trajectory to include Tourette Syndrome, focusing on so-called premonitory urges (PU) preceding Tourettic tics. We clarify some inconsistencies around typology in both phenomenological description and medical classification (i.e., in the Diagnostic and Statistical Manual of Mental Disorders, 5th edition, Text Revision, International Classification of Diseases, 10th edition [World Health Organization, 2004], and the scales that elicit PU). (...) We show how a less typological approach might be usefully deployed in the field, that being the dimensional approach developed by Fernandez (2019a; 2019b). We test both the typological and dimensional approaches in relation to the experience and etiological role of PU in Tourette’s syndrome. Based on our synthesis of existing studies and new information garnered through phenomenological interviews (using an approach associated with “micro-phenomenology”), we argue that the role of PU in nosology challenges both the current “operational” criteria favored by the Diagnostic and Statistical Manual of Mental Disorders, 5th edition, Text Revision, that are focused on behaviorally observed symptoms, as well as essential and prototypical phenomenological descriptions about a given “type” of experience. (shrink)

In this paper we shall introduce a simple temporal logic suitable for reasoning about the temporal aspects of parallel universes, parallel processes, distributed systems, or multiple agents. We will use a variant of the mosaic method to prove decidability of this logic. We also show that the logic does not have the finite model property. This shows that the mosaic method is sometimes a stronger way of establishing decidability.

Peu avant sa disparition, Michel Makarius (1948-2009) préparait une histoire du flou dans les arts visuels, en particulier dans la peinture et la photographie, qui prenait son point de départ à la Renaissance et se prolongeait dans le monde contemporain, celui des installations vidéo de Bill Viola et des photographies du tchèque Josef Sudek. Les trois premiers chapitres de cet ouvrage, que son auteur n'aura pas eu le temps de mener à bien, constituent un essai autonome et stimulant où l'on (...) retrouve la plume élégante de Michel Makarius. Forme souvent déconsidérée - vague ou indécise -, le flou n'est-il pas, suggère Makarius, comparable à la couleur dans le débat qui l'a longtemps opposé au dessin, soit une manière de déstabiliser notre perception pour exprimer ce qui échappe à la vision nette et à l'emprise de la rationalité? Son propos ressort en particulier de ces quelques lignes de sa "Mise au point" introductive : "Notre approche de l'art par le biais du flou a pour vocation de dépasser une problématique strictement picturale pour mettre l'accent sur le statut de la représentation. Or la vision floue nous semble placée sur une ligne de crête : D'un côté, elle avalise la représentation du visible ; d'un autre, elle décrète ce visible irreprésentable ou représentable seulement de manière approximative. Etat intermédiaire d'une réalité qui se donne et se dérobe à la fois, le flou est le lieu où s'exerce une critique de la représentation par les moyens même de la représentation. L'altération du lien visuel exprime ainsi un rapport problématique au monde. Cette faille qui ne cesse de grandir au sein de l'histoire de la peinture vise donc, au-delà du visible, le réel représenté. Telle est la fonction critique de l'art enfin retrouvée". (shrink)

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.

Quel est l'intérêt philosophique d'une réflexion sur le "bien" dans le Phédon de Platon, et sur les "origines de la crise" développée par Parménide d'Elée dans son Poème et Paul de Tarse dans sa Première Lettre aux Corinthiens? Il s'agira d'abord de voir comment le "bien" du Phédon de Platon est en mesure d'offrir, du haut de sa transcendance et d'une manière étonnante, une solution inédite au problème de la "séparation" (chôrismos) dans le but d'assurer la cohésion de l'univers, de (...) sauvegarder l'unité de l'homme et de fonder tout discours logique. Une telle étude aurait notamment pour résultat de remettre en cause l'idée reçue selon laquelle Platon développe une philosophie dualiste dans le Phédon. La deuxième partie de l'ouvrage propose de voir comment la "crise" (krisis) provoquée par le logos (raison) philosophique de Parménide d'Elée opère une critique des valeurs mondaines de son temps, et en quoi cette critique demeure valable pour l'homme d'aujourd'hui, afin d'examiner, par la suite, l'apport spécifique de Paul de Tarse au traitement de la "crise" corinthienne qu'il rencontre et qu'il tente de résoudre à partir de son logos (langage) spirituel, tout aussi critique que celui de la philosophie. Peut-on soutenir que ce logos est également en mesure de servir, aujourd'hui, de garde-fou salutaire à toute forme de débordement et d'excès? De quels excès s'agit-il? De quelles façons chacun de ces deux types de logos philosophique et spirituel procure-t-il à l'homme un sens du discernement nécessaire à sa vie? Telles sont certaines des questions auxquelles le présent ouvrage tente de répondre. (shrink)

Ce livre clôt une vie de travail au point de rencontre de la philosophie et des sciences. C'est tout notre vieux monde qui est ainsi ausculté, du cosmos à la cellule vivante, du hériodonte à l'homme, avec Kant, Merleau-Ponty ou d'Espagnat, Hawking, Berthoz, Damasio ou Chandebois, mais surtout avec Bergson. Ce dernier est quelque peu occulté aujourd'hui. Cet ouvrage le réhabilite, sans toutefois méconnaître les progrès accomplis depuis Bergson par les neurosciences et la neurophysiologie.

Penser en post-République -- Préface -- Introduction : Ni rire ni pleurer mais comprendre -- Entretien -- Conclusion : Pour ne pas conclure.

IT WOULD BE A MISTAKE TO ASSUME that Hegel's comments about the law of identity form a consistent package. On the one hand, Hegel admits that the law of identity, which he expresses in words as.

There is a tendency to take mounted dinosaur skeletons at face value, as the raw data on which the science of paleontology is founded. But the truth is that mounted dinosaur skeletons are substantially intention-dependent—they are artifacts. More importantly, I argue, they are also substantially imagination-dependent: their production is substantially causally reliant on preparators’ creative imaginations, and their proper reception is predicated on audiences’ recreative imaginations. My main goal here is to show that dinosaur skeletal mounts are plausible candidates for (...) art-status. But, what is more, I think they are artworks—specifically, sculptures. (shrink)

Philosophical suspicions about the place of shame in the psychology of the mature moral agent are in tension with the commonplace assumption that to call a person shameless purports to mark a fault, arguably a moral fault. I shift philosophical suspicions away from shame and toward its absence in the shameless by focusing attention on phenomena of shamelessness. In redirecting our attention, I clarify the nature of the failing to which ascriptions of shamelessness might refer and defend the thought that, (...) as an evasion of moral self-censure, shamelessness can be morally pernicious. Far from foregoing shame, I conclude, we should be mindful of its moral importance and unapologetic in its defense. (shrink)

Integrating research on empowering leadership with the literature on power in social psychology, we examine how empowering leaders affect the propensity of followers to engage in deviance. Across a multi-source, multi-wave field study and a controlled laboratory experiment, we find that, compared to the followers of less-empowering leaders, the followers of more empowering leaders feel subjectively more powerful and engage in more deviant behaviors. Moreover, we find that the propensity of empowered followers to engage in more deviance depends on their (...) prosocial attributes. Specifically, empowered followers engage in the highest levels of deviance when they have a weak moral identity and a strong desire for dominance. We further find that empowering leadership does not increase follower deviance when followers either have a strong moral identity or a weak desire for dominance. In sum, although past research suggests that empowering leadership may facilitate productivity and employee engagement, our work demonstrates that it can also cultivate harmful effects, such as increased deviance among certain types of followers. We discuss our theoretical contributions as well as practical implications for practicing empowering leadership. (shrink)