Psychological factors have long been associated with the onset, maintenance and exacerbation of many cutaneous disorders (Newell, 2000, p. 8; Papadopoulos, Bor & Legg, 1999, p. 107). Chronic cutaneous disease is often visible to others so that social factors in coping and adjustment are thus highly relevant (Papadopoulos, et al., 1999, p. 107). Psychological factors tend, however, to be overlooked in the dermatological treatment domain when the skin problem is not regarded as life threatening (MacGregor, 1990 as cited in Papadopoulos, (...) et al., 1999, p. 113). In 2004, at a meeting of the Editorial Board of Dermatology Nursing, the need for studies presenting the patient’s perspective on living with a skin disease was discussed. It was thought that qualitative exploration of the patient’s experience of cutaneous disease would provide medical and mental health care professionals with valuable insights and important information to help improve dermatology patient care (Hill, 2004, p. 399). More specifically, Papadopoulos et al. (1999, p. 122) posit that qualitative exploration of dermatological patients’ lived experience might help provide insight into the efficacy of coping strategies, the need for psychological counsel, and also the need for a more holistic understanding of this patient population rather than maintaining a dichotomous focus on either the mind or the body. Research in the field is currently characterised by (a) a predominance of quantitative studies, the design of which results in inevitable loss of in-depth information regarding the experiential world of sufferers of cutaneous disease (Hill, 2004, p. 399; Papadopoulos, et al., 1999, p. 122), and (b) a dearth of studies investigating the impact of disfiguring skin conditions on the self-concept. In order to address this lack, and simultaneously to contribute towards mapping the psychodermatological terrain in need of qualitative exploration, this paper attempts to integrate the findings of relevant studies in the fields of both dermatology and psychology, with specific focus on women suffering from psoriasis, a common chronic disorder of the skin, and the impact of this on the various dimensions of self. The primary aim of this paper is, however, to prompt qualitative - and, in particular, phenomenological - research in the area of body disfigurement and selfconcept in order to elucidate the lived experiences of people afflicted with disfiguring dermatological conditions, and as such to promote necessary change in the therapeutic domain. Indo-Pacific Journal of Phenomenology , Volume 6, Edition 1 May 2006. (shrink)

This article explores the role of limit experiences (Tracy) and linguistic relativity (Whorf) in shaping our ontological and epistemological understandings of the world. Specifically, I trace the transformations in embodied understanding I have undergone in three situations across my life course–in Hawai'i, Solomon Islands, and as an acutely ill and disabled patient in a live-in clinic in Dallas, Texas. I give examples of how our perceptions, conceptions, and proprioceptions are positioned, constrained, opened to interpretation, and even denied by our (...) culture and language. Limit experiences, however, open the possibility for transformation of understanding and recognition that there are probably infinite manifest and unmanifest realities. (shrink)

Two studies tested whether observers could differentiate between two facets of pride—authentic and hubristic—on the basis of a single prototypical pride nonverbal expression combined with relevant contextual information. In Study 1, participants viewed targets displaying posed pride expressions in response to success, while causal attributions for the success (target's effort vs. ability) and the source of this information (target vs. omniscient narrator conveying objective fact) were varied. Study 2 used a similar method, but attribution information came from both the target (...) and an omniscient narrator; the congruence of these attributions was varied. Across studies, participants tended to label expressions as authentic pride, but were relatively more likely to label them as hubristic pride when (a) contextual information indicated that targets were arrogant and (b) no mitigating information about the target's potential value as a hard-working group member (i.e., that success was actually due to effort) was presented. (shrink)

'You shouldn't drink too much. The Earth is round. Milk is good for your bones.' Are any of these claims true? How can you tell? Can you ever be certain you are right? For anyone tackling philosophical logic and critical thinking for the first time, Critical Thinking: An Introduction to Reasoning Well provides a practical guide to the skills required to think critically. From the basics of good reasoning to the difference between claims, evidence and arguments, Robert Arp and Jamie (...) Carlin Watson cover the topics found in an introductory course. Now revised and fully updated, this Second Edition features a glossary, chapter summaries, more student-friendly exercises, study questions, diagrams, and suggestions for further reading. Topics include: the structure, formation, analysis and recognition of arguments deductive validity and soundness inductive strength and cogency inference to the best explanation truth tables tools for argument assessment informal and formal fallacies With real life examples, advice on graduate school entrance exams and an expanded companion website packed with additional exercises, an answer key and help with real life examples, this easy-to-follow introduction is a complete beginner's tool set to good reasoning, analyzing and arguing. Ideal for students in basic reasoning courses and students preparing for graduate school. (shrink)

What does it mean to be an expert? What sort of authority do experts really have? And what role should they play in today's society? Addressing why ever larger segments of society are skeptical of what experts say, Expertise: A Philosophical Introduction reviews contemporary philosophical debates and introduces what an account of expertise needs to accomplish in order to be believed. Drawing on research from philosophers and sociologists, chapters explore widely held accounts of expertise and uncover their limitations, outlining a (...) set of conceptual criteria a successful account of expertise should meet. By providing suggestions for how a philosophy of expertise can inform practical disciplines such as politics, religion, and applied ethics, this timely introduction to a topic of pressing importance reveals what philosophical thinking about expertise can contribute to growing concerns about experts in the 21st century. (shrink)

E. L. Grant Watson, an English field naturalist, zoologist, and one of England's best-loved nature writers, spent a lifetime trying to bring nature and consciousness into a unified, holistic vision that would establish meaning in the world without losing wonder. The questions raised by facts of nature inexplicable in terms of conventional theories, together with insights gained from a reading of Jung--as well as by a study of early Christian gnostic literature and the anthroposophy of Rudolf Steiner--brought him to (...) an imaginative perception of living things based on the conviction of the presence in all things of a spiritual reality. "Love is of man, but wisdom is of nature, and there are times when it almost seems that the author's secret--as perhaps it will one day be the secret of a reformed scientific method--is to stand aside and let the wisdom of nature herself speak through him. "-Owen Barfield. (shrink)

'A breath-taking panorama.' The Sunday Times 'Those seeking a grand overview of science's greatest hits over the past century will find it here.' The Washington Post 'Convincing... A provocative history probes the connections that are helping to unify scientific disciplines.... Watson examines an impressive array of connections... Whether you identify as a biologist, an astrophysicist, or a mathematician, one thing's for certain: We're all ultimately working with the same fabric.' Science 'Anyone interested in science will enjoy this fascinating, fast-paced, (...) intellectual journey through the history of scientific ideas. Watson masterfully weaves the concept of convergence through covering an astonishing breadth of scientific and cultural domains.' Mario Livio, astrophysicist, author of Brilliant Blunders and Why? Convergence is a history of modern science with an original and significant twist. Various scientific disciplines, despite their very different beginnings, and disparate areas of interest have been coming together over the past 150 years, converging and coalescing, to identify one extraordinary master narrative, one overwhelming interlocking coherent story: the history of the universe. Intimate connections between physics and chemistry have been revealed as have the links between quantum chemistry and molecular biology. Astronomy has been augmented by particle physics, psychology has been increasingly aligned with physics, with chemistry and even with economics. Genetics has been harmonised with linguistics, botany with archaeology, climatology with myth. This is a simple insight but one with profound consequences. Convergence is, as Nobel Prize-winning physicist Steven Weinberg has put it, 'The deepest thing about the universe.' This book does not, however, tell the story by beginning at the beginning and ending at the end. It is much more revealing, more convincing, and altogether more thrilling to tell the story as it emerged, as it began to fall into place, piece by piece, converging tentatively at first, but then with increasing speed, vigour and confidence. The overlaps and interdependence of the sciences, the emerging orderthat they are gradually uncovering, is without question the most enthralling aspect of twenty-first-century science. (shrink)

The world as we find it -- Kant and the death of God -- Nietzsche: the tragic ethos and the spirit of music -- Max Weber, magic, and the politics of social scientific objectivity -- "What have we to do with morals?": Nietzsche and Weber on the politics of morality -- Sigmund Freud and the heroism of knowledge -- Lenin and the calling of the party -- Carl Schmitt and the exceptional sovereign -- Martin Heidegger and the space of the (...) political -- Without a banister: Hannah Arendt and roads not taken -- Conclusion: the world as it finds us. (shrink)

Although pride has been central to philosophical and religious discussions of emotion for thousands of years, it has largely been neglected by psychologists. However, in the past decade a growing body of psychological research on pride has emerged; new theory and findings suggest that pride is a psychologically important and evolutionarily adaptive emotion. In this article we review this accumulated body of research and argue for a naturalist account of pride, which presumes that pride emerged by way of natural selection. (...) In this view, pride is prevalent in human life because of the functional and adaptive role it has played in the attainment, maintenance, and communication of social status throughout our evolutionary history. (shrink)

The concept of nihilism plays an interesting role in Richard Rorty's oeuvre. On the one hand, Rorty barely refers to the concept; on the other, Rorty's critics pejoratively characterize his pragmatism as nihilistic. This chapter seeks to clarify Rorty's position. It suggests that Rorty avoids the concept in order to get away from the conceptual baggage that accompanies the existential sense of the term. Rorty neither endorses the idea that human lives are meaningless nor thinks that abandoning the Platonic quest (...) for truth diminishes our capacity to experience meaningful lives. By challenging these assumptions, Rorty can then be seen as a thinker who may have much more to say about the modern challenges to human meaning than meets the eye. In this light, the chapter presents three cases that explore Rorty's contributions to our understanding of existential nihilism. It also suggests contemporary research approaches to Rorty and nihilism. (shrink)

Intentional collective action -- Collective moral responsibility -- Collective guilt -- Individual responsibility for (and in) collective wrongs -- Collective obligation, individual obligation, and individual moral responsibility -- Individual moral responsibility in wrongful social practice.

Eight philosophers discuss the works of the best-selling novelist and graphic novelist, including The Graveyard Book, Coraline and Good Omens and reveal their thoughts on the intersection of fantasy and reality and whether the unknown is as ...

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Reprint of the first edition. This incisive critique was written around 1807 by Tracy [1754-1836], a French philosopher and path-breaking psychologist who was a friend of Jefferson [1743-1826]. Jefferson saw the Commentary when it was still a manuscript and was so impressed that he took pains to have it printed. He even helped with the translation and corrected the page proofs. Although the translation was published anonymously, we can identify the author and translators through a letter by Jefferson dated (...) January 26, 1811. Elsewhere in this letter he commends it for correcting the Spirit of the Laws. While other studies had merely "nibbled only at its errors...This want is now supplied, and with a depth of thought, recision of idea, of language and of logic, which will force conviction into every mind. I declare to you, Sir, in the spirit of truth and sincerity, that I consider it the most precious gift the present age has received.": The Writings of Thomas Jefferson V:566-571. (shrink)

How did Baruch Spinoza, the seventeenth-century Dutch-Jewish philosopher, become a nineteenth-century German Marxist? It is on its face an unlikely development. Karl Marx was a fiery revolutionary theorist who heralded the imminent demise of capitalism, while Spinoza was a contemplative philosopher who preached rational understanding and voiced skepticism about open rebellion. Further, Spinoza criticized all teleological ideas as anthropomorphic fantasies, while Marxism came to be associated expressly with teleological historical development. Yet socialists of the German nineteenth century were consistently drawn (...) to Spinoza as their philosophical guide. Tracie Matysik shows how the metaphorical meeting of Spinoza and Marx arose out of an intellectual conundrum about the meaning of activity. How is it, exactly, that humans can be fully determined creatures - creatures in nature and governed by causal laws of nature - and also able to change their world? To address this seeming paradox, many revolutionary theorists scrapped the idea of activity as something autonomous humans do when they assert themselves against nature and its causal laws. Thinking with Spinoza, they came to think of activity instead as relating - as the state of relations between humans and between humans and the non-human world. Matysik follows these Spinozist-socialist intellectual experiments in the meaning of activity that unfolded across the nineteenth century, drawing lessons from them that may be meaningful for the environmental-justice issues confronting the contemporary world. (shrink)

According to virtue theory, morality is about the person performing the actions. In The Good Place, Chidi Anagonye is characterized not by habitual moral action but by pained decision making and insecurity. One might say that Chidi can be forgiven for not having yet perfected his character because he is, after all, still acting voluntarily and making moral decisions most of the time. Chidi often wavers and changes his mind about what he should do. Even when he seems to have (...) a good moral intuition about what is right, he second‐guesses himself and overcomplicates things. Chidi falls in the category of incontinence. He has a generally good sense of what a moral person would do in a given situation and a generally reliable moral intuition. Because The Good Place requires near moral perfection, one can confidently say that Chidi deserves his spot in The Bad Place. (shrink)

The concept of environmental, social and governance (ESG) is rapidly emerging as the new global industry standard and an important benchmarking tool for socially responsible investments. Major corporations seek the expertise of specialized consultants to develop and implement tailored ESG framework for their businesses. This book offers a guide to ESG and its practical applications. Beyond introducing the structured procedures of the most common ESG approaches, it delves into the comprehensive impact on the value chain, providing practical insights. The text (...) explores the latest trends in various business sectors, offering insights into their ESG practices. Closing with a forward-looking perspective, the book anticipates future developments such as climate change management and ESG certifications, while also addressing potential pitfalls encapsulated by the term “greenwashing”. Written by authors with a solid background in teaching and research, the book establishes a robust theoretical foundation. The inclusion of numerous practical examples and country-specific recommendations enhances this book’s applicability and makes it an invaluable resource to those navigating the complexities of ESG. (shrink)

1.Idéologie proprement dite. Introd. et appendices par H. Gouhier.--2. Grammaire.

Mentoring literature explores the dark side of mentoring as factors such as gender and race and how they affect the overall mentoring experience. The sociocultural context of the nursing and midwifery professions presents unique characteristics warranting a qualitative exploration of negative mentoring experiences. We aimed to characterise the dark side of mentoring based on informal mentoring relationships occurring among nurses and midwives working in hospitals. Utilising semistructured interviews in a qualitative descriptive design and reflexive thematic analysis, we examined the perceptions (...) of 35 nurses and midwives from three public hospitals located in the Western, Northern and North‐western regions of Uganda. Findings emerged in four overarching themes mentoring process deficits, mentoring relational problems, organisational challenges in mentoring and implications of negative mentoring experiences. Our study findings underscore that, while mentoring is frequently beneficial, it can also be interspersed with negative experiences arising from relational dynamics, particular mentoring processes and the overarching hospital environment. Notably, nurses and midwives actively transformed these challenges into opportunities for growth and self‐improvement, while introspectively examining their roles in contributing to these negative experiences. Such a proactive approach highlights their resilience and steadfast commitment to professional development, even in the face of adversity. (shrink)

This paper explores a philosophical praxis of paying attention, and the importance of bodily comportment, in human-animal interactions. It traces some of the beginnings of the notion of attentiveness as it has arisen in contemporary Western environmental and animal ethics, and its further development into both a philosophical approach and actual practice as a kind of interspecies etiquette. It is informed by the kinds of comportments of openness and responsivity found in diverse examples of practical phenomenology. Through a wide-ranging interdisciplinary (...) discussion, I suggest that a praxis of attentiveness can inspire practical applications of ethical interactions between species. (shrink)

Although many of the congenital syndromes that used to be lethal no longer are, they are still routinely referred to as “lethal anomalies.” But the label is not only inaccurate, it is also dangerous: by portraying as a medical determination what is in fact a judgment about the child's quality of life, it wrests from the parents a decision that only the parents can make.

In this paper we consider the prospects for an account of good argument that takes the character of the arguer into consideration. We conclude that although there is much to be gained by identifying the virtues of the good arguer and by considering the ways in which these virtues can be developed in ourselves and in others, virtue argumentation theory does not offer a plausible alternative definition of good argument.

In this special section, Ekman and Cordaro (2011); Izard (2011); Levenson (2011); and Panksepp and Watt (2011) have each outlined the latest instantiation of each lead author’s theoretical model of basic emotions. We identify four themes emerging from these models, and discuss areas of agreement and disagreement. We then briefly evaluate the models’ usefulness by examining how they would account for an emotion that has received considerable empirical attention but does not fit clearly within or outside of the basic emotion (...) category: pride. Finally, we compare the central themes covered by the four models with themes emerging from current emotion research, to conclude that, for the most part, the models are comprehensive; they largely converge with the current state of affective science research. (shrink)

This collection addresses whether ethicists, like authorities in other fields, can speak as experts in their subject matter. Though ethics consultation is a growing practice in medical contexts, there remain difficult questions about the role of ethicists in professional decision-making. Contributors examine the nature and plausibility of moral expertise, the relationship between character and expertise, the nature and limits of moral authority, how one might become a moral expert, and the trustworthiness of moral testimony. This volume engages with the growing (...) literature in these debates and offers new perspectives from both academics and practitioners. The readings will be of particular interest to bioethicists, clinicians, ethics committees, and students of social epistemology. These new essays promise to advance discussions in the professionalization and accreditation of ethics consultation. (shrink)

By combining normative philosophy and empirical social science, we craft a research framework for assessing differential expectations embodied in normative conceptions of the economic social contract in the United States. We argue that there are distinctviews of such a contract grounded in individualist and communitarian philosophical ideologies. We apply this framework to organizational downsizing, postulating that certain human resource practices, in combination with the respective ideological orientations, will affect perceptions of the justice of downsizing policies.Living up to one’s word is (...) a decisive measure of moral character. Within the microsocial realm of the family, promises and commitments derive their social force and cultural meaning from the idea that love or biology binds people together in an absolute way. But outside of this world, in the larger society, the only thing binding people together is a sense that there is a social contract, a set of common obligations held collectively by society as a whole. But today’s workers say no one seems to care whether these promises are kept. (shrink)

In AFTERLIVES OF AFFECT, Watson considers the life and work of Mayanist Linda Schele (1942 - 1988) as an entry point to discuss the nature of cultural inquiry and the metaphor of decipherment in anthropology. Watson figures Schele as a trickster guide in his experimental, person-centered ethnography, reanimating the work of decipherment and drawing upon an "affect of discovery" that better expresses the affective engagement of anthropologists and their subject of study. Through her archive, Watson finds an (...) archaeologist wholly animated by her fieldsite and immersed in a more "spiritual science," though nonetheless still imbricated in a system of settler-colonial knowledge production. By holding Schele's work in conversation with both her own interlocutors and prominent voices in the field today, Watson refocuses on anthropologists who are engaged as individuals; carrying their own attachments with them as they describe, interpret, and decipher what they observe, and in doing so, positions affective engagement as a constitutive element in a more reflexive anthropology. The book is organized into six chapters that progress thematically through Schele's life and Watson's autoethnographic reflections on his own research. In Sacrilege (chapter 1), Watson draws together moments throughout his research where he felt his exhumation of Schele's work veered too closely to disturbing what was laid to rest-much like Schele's own work, which relied on the unearthing of sites long laid to rest, reanimating long-dead Mayan rulers and artists. The chapter sets the tone of the work as always toeing the line and risking the introduction of the mystical and affective into scientific interpretation-edgewalking with Schele. In Animals (chapter 2), Watson draws upon metaphors in the animal world, as did Schele when she sought inspiration for her next moment of insight; spider webs present a Geertzian metaphor for webs of signification, while rabbits are trickster guides, a transtemporalizing technology, drawing Schele (and Watson) forward and back through time. Through these reflections, Watson builds iteratively on arguments throughout the book that return to themes more recognizable in contemporary theory conversations: more-than-human worlds, the question of modernity, and the social conditions of knowledge production. This book will be of interest to readers in anthropology, especially those engaged in the ontological turn and more-than-human worlds, as well as the history of anthropology and anthropology theory more broadly. This book will also be of interest to readers in science studies, the posthumanities, and affect theory. (shrink)

The present volume examines an underdeveloped component in the theology of Karl Barth. Specifically, the work asks: how, and to what extent, can faith be understood as ontologically proper to the trinitarian becoming of God? The work argues for an ontological grounding of faith in the becoming of God. To do so, Watson performs an in-depth examination of Barth's understanding of the concept of faith. Using Barth's threefold movement of revelation, the work contends God can be thought of as (...) the subject (Glaubender), predicate (Glaube), and object (Geglaubte) of faith. Barth's theological exposition of Jesus as subject and object of election offers a promising proposal for how faith is ontologically understood. At the same time, the argument brings to the fore a crucial component of Barth's theological program, namely, the concept of recognition (Anerkennung). God's recognizing faith is then conceived as the condition of the possibility of human faith. Drawing on Barth's entire oeuvre, Watson offers an understanding of the divine becoming of faith that opens possibilities for thinking systematically about the realization of the corresponding human faith. (shrink)