Why does institutional police brutality continue so brazenly? Criminologists and other social scientists typically theorize about the causes of such violence, but less attention is given to normative questions regarding the demands of justice. Some philosophers have taken a teleological approach, arguing that social institutions such as the police exist to realize collective ends and goods based upon the idea of collective moral responsibility. Others have approached normative questions in policing from a more explicit social-contract perspective, suggesting (...) that legitimacy is derived by adhering to (limited) authority. This article examines methodologies within political philosophy for analyzing police injustice. The methodological inquiry leads to an account of how justice constrains the police through both special (or positional) moral requirements that officers assume voluntarily, as well as general moral requirements in virtue of a polity’s commitment to moral, political and legal values beyond law enforcement and crime reduction. The upshot is a conception of a police role that is constrained by justice from multiple foundational stances. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Excited DeliriumThe Self-Fulfilling Prophecy of Police BrutalityKathryn Petrozzo (bio)In their timely and pressing piece, Arjun Byju and Phoebe Friesen explore the contentious diagnosis of excited delirium; a syndrome characterized by erratic, aggressive, and “delusional” behavior (2023). Overwhelmingly, this term is used when individuals come in contact with police and/or first responders. Although much attention has been given to debating whether or not this is a “real” diagnosis, (...) the authors want to shift the focus to examining the work that excited delirium is doing in the world, as well as the underlying beliefs guiding it that are perpetuating substantial harm. Drawing significantly on the work of Ian Hacking (1998, 2006) and Sherene Razack (2015), Byju and Friesen explore what kinds of people are being made up by the label of “excited delirium” and the subsequent dehumanization that perpetuates violence towards those in this grouping.Despite the lack of an agreed upon definition, excited delirium tends to frequently group together young Black men and other marginalized people of color, who have a psychiatric history, and those who have taken or are suspected to have taken drugs (Byju & Friezen, 2023). As this is “observed” when individuals come into contact with law enforcement and/or first responders, those who are presumed to be suffering from excited delirium are typically met with physical restraints (chokeholds, hogties, etc.), forced injections of sedatives, and/or taser guns. The violent reactions are often justified not only by this “diagnosis,” but the employment of racial stereotypes; notably, the notion that Black bodies as being less susceptible to pain. As the authors aptly put it:This kind of symptom language helps make up the novel category of a person who suffers from excited delirium: a crazed and inhumane monster, a golem that must be met with unrelenting and superordinate force, who is fated, regardless of interventions, to die a spontaneous death. This paradox, that those with excited delirium are supposedly both too strong and too weak, is at the core of the illness narrative.(2023)It is evident that this label is reinforcing the combination of two harmful stereotypes: the notion that those suffering from severe mental illness occupy a space that is “less than fully human,” and racist stereotyping of Black bodies “superseding human strength.” This perpetuates total dehumanization of the individual, where it is then justified to invoke brutal tactics, as well as signal [End Page 357] to the greater community this is how individuals with mental illnesses and/or belonging to a particular racial group (chiefly, Black men), should be treated. This is despite the fact that those suffering from mental illnesses are significantly more likely to be victims of violent crimes, Black Americans are 3.2 times more likely to be murdered by police, and convergence of these factors (being Black and living with a mental illness) increases likelihood of such fatal interactions (Schwartz & Jahn 2020; Shadravan, Edwards, & Vinson 2021; Stuart, 2003).Although I am in wholehearted support of their account, I take issue with the authors’ conceptualization of excited delirium as non-falsifiable, as well as the notion that diseases, generally, are falsifiable. In an attempt to further criticize the utilization of excited delirium, Byju and Friesen call upon Karl Popper’s falsifiability criterion as a measure for what constitutes as scientific; arguing that excited delirium is not a legitimate scientific concept as it is impossible to falsify. First, I am not convinced that excited delirium is in principle non-falsifiable; as the way in which it’s conceptualized actually appears to be falsifiable. The authors point out that external factors, such as tasing and violent restraints, are clearly the causal explanation, which should in fact, lead one to reject the hypothesis of an excited delirium diagnosis. However, in practice, those who are seeking to exonerate the police/first responders responsible for these deaths, are not accepting this evidence leading them to reject the excited delirium diagnosis, but rather, are crafting an incorrect causal narrative. This is deeply problematic, but it does not necessarily render excited delirium as non-falsifiable. More broadly, I am concerned with the reliance on the falsifiability criterion, which has been widely criticized in the... (shrink)

This article retrieves Sara Ruddick’s Maternal Thinking as a resource for analyzing contemporary activism by mothers advocating for gun control and police reform. Concerns about ethnocentrism and gender essentialism have discouraged engagement with maternal thinking. However, self-identified “moms” continue an historical pattern of protecting their children through public advocacy on social issues. Given the role that maternal identity plays in political activism, feminist ethics must continue to develop robust theoretical resources for analysis and critique. Sara Ruddick’s Maternal Thinking should (...) remain part of that repertoire. (shrink)

The police are one of the most powerful and important forces for any country. The main task of the police is to install a sense of security in the ordinary citizens and to protect their life and property when they are in danger. Bangladeshi Police have a glorious past with tremendous achievement. Especially in our great liberation war in 1971, they played an important role in achieving our liberation. Eliminating terrorism & militancy and others several operation that (...) leads with the risk of their life. But there are still a lot of accusations against the police force. Like- abusing of power, Misconducting with the people, Committing crossfire defying the high-court order, Wearing white dress when they move to detain criminals, Arresting without warrant, and many other including Bribery, Extortion, Trading Drug and Yaba, Playing partisan role, keeping Bad association, Filing case against deceased man, Charging sheet against the infant who has not been born yet, Enforcing disappearance, Suppressing the freedom of express, Violating Human rights, Doing anti-social activities such as rape, forcible extortion, drinking alcohol, etc. are the real scenario of Bangladesh Police. Policing ethics or related unethical behaviors, in particular, are shaped by both societal perceptions and organizational socialization of the police personnel on how authority should be exercised, as well as the latter's relationship with the socio-political and economic structures overtime. This paper proposes to explain the role of police as the main law enforcement agency in any democratic country. An Attempt has been made to bring different perspectives of ethics which comprises views of Aristotle, Machiavelli, Immanuel Kant, J S Mill and John Rawls. The paper focuses on police Ethics. Police ethics’ reflects the society and the regulations that shape the policing system. Discuss the results and analysis of the consequences of moral degradation caused by the Police. Explore the police brutality because of the lack of Ethics to highlight the public's attitude towards police. The ethical standards and the code of conduct Police practitioners should actually abide by is an ongoing debate. (shrink)

Ross Swope focuses on seven building blocks of integrity to help police departments and other law enforcement organizations strengthen their ethical culture, thereby restoring an environment of trust, confidence, and cooperation with the public. To illustrate the importance and impact of his approach, he weaves in stories from his forty-three-year career in law enforcement, ranging from his early years as a uniformed patrolman to his final role as a chief of police.

Cooperative relations steeped in honesty and good faith are a necessity for any viable society. This is especially relevant to the police institution because the police are entrusted to promote justice and security. Despite the necessity of societal honesty and good faith, the police institution has embraced deception, dishonesty, and bad faith as tools of the trade for providing security. In fact, it seems that providing security is impossible without using deception and dishonesty during interrogations, undercover operations, (...) pretextual detentions, and other common scenarios. This presents a paradox related to the erosion of public faith in the police institution and the weakening of the police's legitimacy. -/- The book seeks to solve this puzzle by showing that many of our assumptions about policing and security are unjustified. Specifically, they are unjustified in the way many of our assumptions about security were unjustified after the 9/11 terrorist attacks, when state institutions embraced a variety of brutal rules and tactics in pursuit of perceived security enhancements. The police are likewise unjustified in their pursuit of many supposed security enhancements that rely on proactive deception, dishonesty, and bad faith. -/- There are compelling reasons to think that the police's widespread use of proactive deception and dishonesty is inconsistent with fundamental norms of political morality regarding fraud and the rule of law. Although there are times and places for such tactics in policing, those times and places should be much more limited than current practices suggest. (shrink)

This article looks at riots that consumed Paris and much of France for three consecutive weeks in November 2005. The author argues that the uprisings were not instigated by radical Muslims, children of African polygamists, or despairing youth suffering from high unemployment. First and foremost, they were provoked by a terrible incident of police brutality, a tragedy among a litany of similar tragedies. Black and Arab youth were already frustrated: decades of violent enforcement of France's categorical boundaries—both racial (...) and geographic—had filled many with rage. When Minister of Interior Nicholas Sarkozy responded to the violent death of three teenage boys on October 25, 2005, by condemning the boys rather than the police officers who had killed them, he merely reaffirmed what many young blacks and Arabs already believed: that their lives have no value in France. (shrink)

In 2014, questionable police killings of Eric Garner, Michael Brown, and Tamir Rice sparked mass protests and put policing at the center of national debate. Mass protests erupted again in 2020 after the brutal police killing of George Floyd. These and other incidents have put a spotlight on a host of issues that threaten the legitimacy of policing—excessive force, racial bias, over-policing of marginalized communities, historic injustices that remain unaddressed, and new technology that increases police powers. This (...) introduction gives an overview of these ethical challenges facing police today and the democratic institutions that oversee them. It then outlines the various interdisciplinary perspectives—from Black studies, criminology, history, law, philosophy, political science, and sociology—collected in the volume. Together, these contributions aim to clarify the question of which ethical principles should guide police, where current practices fall short, and what strategies hold the most promise for addressing these failures. (shrink)

This collection of essays on policing and the use of force, while written over the course of the last twenty-five years, remains relevant and timely. Although issues in policing and questions about excessive force and brutality have been addressed by criminologists, sociologists, philosophers, and criminal justice ethicists, only a handful of theological ethicists treat this pressing matter. While the Christian moral tradition has a voluminous record of theological attention to violence and nonviolence, war and peace, there is a dearth (...) of references to policing. And most considerations of criminal justice issues by Christians and their churches concentrate on prison reform, or abolition, and the death penalty, but not policing. These essays, authored by a theological ethicist possessing professional experience in law enforcement, seek to fill this curious gap. They offer a framework for moral reasoning concerning the justification for police use of force and the just application of such force, and they propose just policing as a model that is consonant with promoting a just peace in communities and society. In addition, they explore the implications of such an approach for wider, international questions about just war, terrorism, the responsibility to protect, and post-war justice. (shrink)

From George Floyd to Breonna Taylor, the brutal deaths of Black citizens at the hands of law enforcement have brought race and policing to the forefront of national debate in the United States. In The Ethics of Policing, Ben Jones and Eduardo Mendieta bring together an interdisciplinary group of scholars across the social sciences and humanities to reevaluate the role of the police and the ethical principles that guide their work. With contributors such as Tracey Meares, Michael Walzer, and (...) Franklin Zimring, this volume covers timely topics including race and policing, the use of aggressive tactics and deadly force, police abolitionism, and the use of new technologies like drones, body cameras, and predictive analytics, providing different perspectives on the past, present, and future of policing, with particular attention to discriminatory practices that have historically targeted Black and Brown communities. This volume offers cutting-edge insight into the ethical challenges facing the police and the institutions that oversee them. As high-profile cases of police brutality spark protests around the country, The Ethics of Policing raises questions about the proper role of law enforcement in a democratic society. (shrink)

This essay sketches various conceptions of dignity and how those conceptions might be relevant to police brutality and legal rights. It is an edited, draft excerpt from chapter 1 of my book, The Retrieval of Liberalism in Policing (Oxford, 2019).

This article seeks to consider the policing of anti-fracking protests at Barton Moss, Salford, from November 2013 to April 2014. We argue that women at Barton Moss were considered by the police to be transgressing the socio-geographical boundaries that establish the dominant cultural and social order, and were thus responded to as disruptive and disorderly subjects. The article draws upon recent work on pacification, which views police power as having both destructive and productive dimensions, to consider the impact (...) of police violence on women involved in protest. We seek to explore the ways in which this violence impacts not only on those involved in protest but also those on the peripheries. The article suggests that the threat and use of sexual violence by police towards women aims to enforce compliance within the protest movement and to send a message, specifically to those on the fringes of the movement, that protest is illegitimate and inherently dangerous. As such, sexual violence forms part of the social production and construction of gender and is instrumental in the making and remaking of subjectivities. The case study suggests that police brutality towards women at Barton Moss, therefore, operated as a disciplinary function to regulate acceptable forms of protest and acceptable forms of femininity. (shrink)

For more than two centuries the constitutional State and the principle of legality have constructed a rampart against the selfsufficiency of police power, but the events of Summer zoo1 have brutally unveiled the porosity of this limit. Suddenly, an entire history reappeared, preciously instructive, supposedly past and dedicated to erudition since the fateful date, 1789. Like the revolutionaries in the constituent and legislative Assembly , we are once again confronted by a dilemma barely modified by two centuries of juridical (...) positivism. Is it possible to subject the activities of the police to a system of legal control, or must we rather admit that that institution possesses its own standards and that any blunders are less the sign of a specific violation of the law than the confirmation of a structural specificity proper to the police? (shrink)

Journal Name: Semiotica Issue: Ahead of print.

In response to Zack’s “White Privilege​ and Black Rights”, I consider her account of the hunting schema in light of police violence against black women. I argue that although Zack provides us with a compelling account of racial profiling and police brutality, the emotional aspect she attributes to the hunting schema is too charitable. I then claim that Zack’s hunting schema fails to account for state violence against black women and in doing so she only tells a (...) partial story of comparative injustice as it relates to police brutality of blacks. (shrink)

Kao i sva živa bića, čovjek je djelomično genetski predodređen, tj. određen i prije nego što se u potpunosti razvije kao ljudsko biće. Ali ono što čovjeka bitno razlikuje od svih nam poznatih živih bića, jest upravo to što je, u odnosu na njih, njegova predodređenost bitno manje u-rođena, a znatno više pri-rođena. A to znači da su ljudi u odnosu na druge žive vrste manje predodređeni na genskoj, a više na memskoj, upravo kulturnoj razini. Kulturni, a to znači povijesno (...) oduhovljeni okoliš u koji se djeca rađaju i koji zatiču pri-rođenju bitan je čimbenik njihova daljnjeg razvitka. Stoga se čovjek i ne rađa kao čovjek, nego kao dijete koje čovjekom tek mora postati. Za razliku, naime, od bićâ koja već pri rođenju imaju sve bitne odlike svoje vrste i koja se stoga mogu razvijati i uzgojem, tj. poticanjem na rast i pridizanjem onoga što im je biološki već dano, djeci je za ljudski razvitak potreban odgoj koji će ih tek uvesti u određenu kulturu kao njihov duhovni – i samo takav istinski ljudski – zavičaj. Čitavo čovjekovo biće, dakle i ono tjelesno, raste u duhu određene kulture i izrasta iz njega. Kako i koliko kultura određuje čovjeka – predmet je ove rasprave.As all other living beings, man is partially genetically predisposed, that is, determined even before it completely develops as a human being. However, the thing that differentiates man from all other known living beings is the fact that, compared to them, his predisposition is significantly less natured, and significantly more nurtured. This means that humans compared to other living species are less determined on a genetic, and more on a memetic, cultural level. Cultural, meaning a historically spiritualized environment, children are born into and find with birth, is an important factor of their further development. Thus, humans are not born as humans, but as children that have yet to become human. Namely, unlike the beings that have all the important characteristics of their species at birth, which are thus able to develop through breeding, that is, through encouragement of growth and nurturing of what is biologically given, for human development children need raising that will only introduce them into a specific culture as their spiritual – and truly human – environment. The entire human being, including the physical, grows up in a spirit of a specific culture and springs from it. How and how much culture determines man is the topic of this discussion. (shrink)

Budući da je, za razliku od manipulacije, moguć samo kao su-djelovanje u slobodi, odgoj se zbiva tamo i jedino se tamo može zbivati gdje se poštuje i razvija osobnost onih koji u odgoju sudjeluju, tj. koji međusobno odgojno djeluju. To upravo znači da je odgoj djelovanje utemeljeno u poštivanju drugog kao drukčijeg, samosvojnog, autonomnog, slobodnog bića. To nadalje znači da je odgoj u bîti uvijek odgoj za pluralizam vrijednosti, pretpostavki, vjerovanja, mišljenja, odnosno načine života koje ljudi razvijaju kao svoje i (...) u kojima se očituje njihova osobnost. Ali kao su-djelovanje u slobodi to poštovanje mora biti uzajamno.Odgajati dakle znači razvijati drugoga kao drukčijega, koji drži do svoje osobnosti, ali koji isto tako drži i do osobnosti drugih ljudi. I to ne samo zato što misli da pravo na vlastitu osobnost mora platiti pravom drugima da budu drukčiji, nego zato što je svijestan da je osobnost u bîti moguća tek s različitošću ljudi koji se u svojoj različitosti ipak međusobno uvažavaju i komuniciraju otvarajući kroz tu komunikaciju, baš svojom posebnošću, drugima nove mogućnosti osobnog razvoja. Drugim riječima, odgoj se zbiva tamo i tada gdje se zbiva drugi i drukčiji čovjek kojem je drugi i drukčiji čovjek najveća potreba, te sam biva čovjekom pomažući drugome da to bude.Since education, unlike manipulation, is possible only as a co-action in freedom, it occurs, andcan occur only at the point where educational co-actors’ personalities are being respected and developed. That implies that the education is an actionfounded in respecting the Other as different, autonomous and free human being. Furthermore,that figures that the education is essentially always an education for pluralism of values, presuppositions,beliefs, thoughts, ways of life that people develop as their very own and through which theymanifest their personalities. But, as the co-action in freedom, that respect has to be mutual.Therefore, educating means developing the Other as different, as one that respects his own personality,but also respects Others’ personalities. And not only because one considers that as a way ofpaying for the right to his own personality by means of Others’ rights to be different, but because ofbeing conscious that the personality is essentially possible only among different people who developmutual respect exactly through their differences. Through that kind of communication, particularlyby their singularity, they render new possibilities of personal development to Others. In other words,education takes place only there and then where other and different human beings occur, and assuch have the greatest need for different Others, being themselves the human beings by helpingOthers to be ones. (shrink)

Every year at its symposiums, the Croatian philosophical society proves that it wants to and can be in step with current happenings in the world and social needs which open up questions that ask for quick and well thought out an -swers. Such was foremost the symposium during the annual assembly of the Croatian Philosophical Society in 2000 under the titlePhilosophy and Educa-tion. There was also the international symposium held during the 13th Days of Frane Petriæ in Cres, September 20–22, (...) 2004 – under the title Philosophy and Education in Contemporary Society. The focal point of philosophical elabo -rations at the symposiums was one of the hot topics of the contemporary world: education. (shrink)

Osim intuitivnih spoznaja kojima svijest neposredno zna sebe kao postojeće, sve su ostale spoznaje višestruko posredovane. A da bi uopće bile moguće, moraju biti zasnovane na vjerovanju iz kojega jedino mogu proizići čak i najskromnije spoznajne pretpostavke. No iako je snažna vjera ili bar kakvo-takvo vjerovanje u valjanost pretpostavki nužno ishodište svake umske spoznaje, ipak je tek sumnja ta po kojoj se iz tih pretpostavki može doprijeti do znanja. Jer vjera koja nije otvorena za sumnju i provjeru, spoznajno je jalova. (...) Štoviše ona je istinogubna.Stoga upravo sumnja čini mišljenje kritičkim, a filozofiju kao filo-sofiju razgraničava od arogantnog dogmatizma, zdravorazumske ograničenosti i ideološke lažnosti.Pa ako umska spoznaja bez vjere ili bar vjerovanja nije moguća, vjera koja ne uvažava ili čak negira umsku spoznaju nedostojna je življenja.Except for intuitive cognitions by which consciousness is immediately aware of itself as existing, all other cognitions are mediated in multiple ways. To make this possible in the first place they need to be based on the belief from which even the most modest hypotheses can stem. Although firm faith or at least some kind of similar belief in the validity of the hypotheses is the necessary origin of every mental-rational cognition, doubt is the only thing that can lead to knowledge from those hypotheses. Faith which is not open to doubt and verification is cognitively futile. Furthermore, it is truth-evasive.Bearing that in mind doubt is that what makes thinking critical and draws the boundary between philosophy as philo-sophia and arrogant dogmatism, pure-sense limitation and ideological falseness.So if mental-rational cognition without faith or at least belief is not possible, the faith which does not respect or which even negates mental-rational cognition is unworthy of living. (shrink)

S razvitkom kapitalizma sve više se govori i piše o slobodnom vremenu, a njegovim komercijaliziranjem razvile su se unosne gospodarske grane: »industrija zabave«, turizam i sport. Kapital, međutim, slobodno vrijeme najprije prepoznaje kao vrijeme slobodno od rada, tj. kao besposlicu, a tek u najnovije doba – kada je naučio kako od njega profitirati – i kao vrijeme slobodno za učenje i stvaralaštvo, tj. kao dokolicu.Razlika između besposlice koja teži potrošnji i dokolice koja se ispunjava samodjelatnošću mnogima je još nejasna. A (...) tu se razliku često i namjerno prikriva da bi se slobodno vrijeme, s jedne strane, lakše komercijaliziralo i da bi se, s druge strane, poništio njegov društveno revolucionarni naboj. Tome služi i prikrivanje razlike između rada i samodjelatnosti, pa se postavlja pitanje: jesu li sportska natjecanja igra ili rad? Ili za primjer: igra li se nogomet, ili se nogomet radi?With the development of capitalism free time is more and more the subject of spoken and written word, and with its commercialization three profitable economy branches have developed: “entertainment industry”, tourism and sport. Capital, meanwhile, identifies free time as time free from work, or idleness, and only in recent time – when it learnt to make profit out of free time- time free for learning and creativeness, or as leisure.Difference between idleness, which leans towards consumption, and leisure, which fulfils itself with self-activity, to a great many is still obscure. And that difference is often and purposely concealed meaning to, on one side, commercialize free time more easily and, on the other hand, to quash its socially revolutionary surge. For that purpose is also the concealing of difference between work and self-activity, and the question is asked: are the sport competitions a game or a work? Or precisely: “Does one play football, or does one do football?”. (shrink)

We argue that violent political protest is justified in a generally just society when violence is required to send a message about the nature of the injustice at issue, and when it is not ruled out by moral or pragmatic considerations. Focusing on protest as a mode of public address, we argue that its communicative function can sometimes justify or require the use of violence. The injustice at the heart of the Baltimore protests—police brutality against black Americans —is (...) a paradigmatic case of this sort, because of the relationship of the police to the injustice and the protests against it. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

This paper takes up the question of how videographic public announcements (VPAs)---i.e. videos that a wide swath of the public sees and knows that everyone else can see too--- have functioned to mobilize people politically, and how the presence of deepfakes in our information environment stands to change the dynamics of this mobilization. Existing work by Regina Rini, Don Fallis and others has focused on the ways that deepfakes might interrupt our acquisition of first-order knowledge through videos. But I point (...) out that even where every audience member takes a video to be veridical, where first-order knowledge acquisition is secure, an audience aware of deepfakes in their environment will not acquire higher order knowledge in the way that has erstwhile been characteristic for audiences of VPAs. Engaging with ideas from the literatures on public announcement logic, common knowledge, and convention, I enumerate a variety of ways in which we should expect this absence of higher order knowledge to throw up barriers to political mobilization. I go on to apply my analysis of VPAs to the mechanisms by which an uptick in publicly available videos of police brutality over the last decade, mediated by camera phones and social media, was responsible for the largest mass protests in US history in summer 2020. This makes vivid the stakes of the transformation in our mobilizing environment that I've claimed deepfakes effect: where we lose the common-knowledge-generating effects of VPAs, there are fresh obstacles to this sort of mass mobilization. (shrink)

ABSTRACT Recent police brutality has reminded people in the United States of America that racism and discrimination toward Black Americans is still prevalent. Evidence supports the claim that many Black Americans experience racial trauma due to the relatively common occurrence of discriminatory racial encounters in their life. Racial traumas are events of danger related to real or secondary experiences of racial discrimination that may cause psychological, emotional, or physical injury. The goal of this article is to identify the (...) ethical complexities for psychologists in addressing racial trauma among Black Americans. First, the article describes examples of racial traumas for Black Americans and their impact on overall mental health. Second, there is an in-depth analysis of ethical issues for psychologists relevant to racial trauma in areas such as competency, discrimination and harassment, bias, assessment, training programs, and harm. Finally, recommendations for psychologists are provided to address racial trauma among Black American clients, students, supervisees, and colleagues. (shrink)

Herbert Marcuse examined the subjective and material conditions of radical social change and developed the "Great Refusal," a radical concept of "the protest against that which is." The editors and contributors to the exciting new volume The Great Refusal provide an analysis of contemporary social movements around the world with particular reference to Marcuse's revolutionary concept. The book also engages-and puts Marcuse in critical dialogue with-major theorists including Slavoj Žižek and Michel Foucault, among others. The chapters in this book analyze (...) different elements and locations of the contemporary wave of struggle, drawing on the work and vision of Marcuse in order to reveal, with a historical perspective, the present moment of resistance. Essays seek to understand recent uprisings-such as the Zapatistas in Mexico, the Arab Spring, and the Occupy movement-in the context of Marcuse's powerful conceptual apparatus. The Great Refusal also charts contemporary social movements against global warming, mass incarceration, police brutality, white supremacy, militarization, technological development, and more, to provide insights that advance our understanding of resistance today. Contributors include: Kevin B. Anderson, Stanley Aronowitz, Joan Braune, Jenny Chan, Angela Y. Davis, Arnold L. Farr, Andrew Feenberg, Michael Forman, Christian Fuchs, Stefan Gandler, Christian Garland, Toorjo Ghose, Imaculada Kangussu, George Katsiaficas, Douglas Kellner, Sarah Lynn Kleeb, Filip Kovacevic, Lauren Langman, Heather Love, Peter Marcuse, Martin J. Beck Matuštík, Russell Rockwell, AK Thompson, Marcelo Vieta, and the editors. (shrink)

We all have images that we find unwatchable, whether for ethical, political, or sensory-affective reasons. From news coverage of terror attacks to viral videos of police brutality, and from graphic horror films to incendiary artworks that provoke mass boycotts, many of the images in our media culture strike as beyond the pale of consumption. Yet what does it mean to proclaim a media object "unwatchable": disturbing, revolting, poor, tedious, or literally inaccessible? Appealing to a broad academic and general (...) readership, Unwatchable offers multidisciplinary approaches to the vast array of troubling images that circulate in our global visual culture, from cinema, television, and video games through museums and classrooms to laptops, smart phones, and social media platforms. This anthology assembles 60 original essays by scholars, theorists, critics, archivists, curators, artists, and filmmakers who offer their own responses to the broadly suggestive question: What do you find unwatchable? The diverse answers include iconoclastic artworks that have been hidden from view, dystopian images from the political sphere, horror movies, TV advertisements, classic films, and recent award-winners. (shrink)

After Natalie Maines of The Dixie Chicks expressed her opposition to the Iraq War and President Bush in a country music concert, she was told to "shut up and sing." When NFL player Colin Kaepernick protested police brutality by kneeling during the national anthem, he was applauded by some and demonized by others. Both had their careers irrevocably altered by speaking out for their beliefs. This book examines the ethical issues that arise when famous people speak out on (...) issues often unrelated to the performances that brought those figures to public attention. It analyzes several celebrity speakers--singers Taylor Swift and the Chicks; satirist Jon Stewart; actor Tom Hanks; and athletes Serena Williams, Stephen Curry, Colin Kaepernick, and Naomi Osaka--and demonstrates that justifiable speaking requires celebrity speakers, journalists, and audiences to consider ethical issues regarding platform, intent, and harm. Celebrity speakers must exercise ethical care in a digital world where audiences equate celebrity status with authority and expertise about public issues. Finally, this book considers how people who are not famous can understand their ethical responsibilities for speaking out about public issues in their own spheres of influence. (shrink)

Applying the tools and methods of analytic philosophy, analytic feminism is an approach adopted in discussions of sexism, classism and racism. The Bloomsbury Companion to Analytic Feminism presents the first comprehensive reference resource to the nature, history and significance of this growing tradition and the forms of social discrimination widely covered in feminist writings. Through individual sections on metaphysics, epistemology, and value theory, a team of esteemed philosophers examine the relationship between analytic feminism and the main areas of philosophical reflection. (...) Their engaging and original contributions explore how analytic feminists define their concepts and use logic to support their claims. Each section provides concise overviews of the main debates in feminist literature within that particular area of research, as well as introductions to each of the chapters. Together with a glossary and an annotated bibliography, this companion features an overview of the basic tools used in reading analytic philosophy. The result is an in-depth and authoritative guide to understanding analytic feminist's characteristic methods. Table of contents List of Contributors Acknowledgments Editor's Preface Part 1: Introduction 1. Introduction: What Is Analytic Feminism? Pieranna Garavaso, (University of Minnesota Morris, USA) 2. Introduction: Why Analytic Feminism? Ann Garry, (California State University, Los Angeles, USA) 3. Introduction: The Society for Analytical Feminism: Our Founding Twenty-Five Years Ago, Ann E. Cudd (College of Arts and Sciences at Boston University, USA)and Kathryn J. Norlock (Trent University, USA) Part 2: Metaphysics 4. Introduction to Feminist Metaphysics, Katharine Jenkins (The University of Nottingham, UK) and Pieranna Garavaso (University of Minnesota Morris, USA) 5. Feminist Metaphysics: Can This Marriage be Saved? Jennifer McKitrick, (University of Nebraska-Lincoln, USA) 6. Feminist Metaphysics as Non-Ideal Metaphysics, Mari Mikkola (Humboldt University, Germany) 7. Kinds of Social Construction, Esa Diaz-Leon (University of Barcelona, Spain) 8. Gender and the Unthinkable, Natalie Stoljar (McGill University, Canada) 9. Who's Afraid of Andrea Dworkin? Feminism and the Analytic Philosophy of Sex Katharine Jenkins, (The University of Nottingham, UK) Part 3: Epistemology 10. Introduction to Feminist Epistemology, Pieranna Garavaso (University of Minnesota Morris, USA) 11. Contemporary Standpoint Theory: Tensions, Integrations, and Extensions, Sharon Crasnow (Norco College, USA) 12. Objectivity in Science: The Impact of Feminist Accounts, Evelyn Brister (Rochester Institute of Technology, USA) 13. Feminist Philosophies of Science: The Social and Contextual Nature of Science, Lynn Hankinson Nelson (University of Washington, USA) 14. Reasonableness as an Epistemic Virtue, Deborah K. Heikes (University of Alabama, USA) 15. Agnotology, Feminism, and Philosophy: Potentially the Closest of Allies, Janet A. Kourany (University of Notre Dame, USA) 16. Say Her Name: Maladjusted Epistemic Salience in the Fight Against Anti-Black Police Brutality, Ayanna De'Vante Spencer (Michigan State University, USA) 17. The Epistemology of (Compulsory) Heterosexuality, Rachel Fraser (University of Cambridge, UK) Part 4: Value Theory 18. Introduction to Value Theory, Amanda Roth (State University of New York at Geneseo, USA) and Pieranna Garavaso (University of Minnesota Morris, USA) 19. Relational Autonomy and Practical Authority, Andrea C. Westlund, (University of Wisconsin-Milwaukee, USA) 20. (Feminist) Abortion Ethics and Fetal Moral Status, Amanda Roth (State University of New York at Geneseo, USA) 21. Feminist Approaches to Advance Directives, Hilde Lindemann (Michigan State University, USA) 22. What is Sex Stereotyping and What Could Be Wrong with It? Adam Omar Hosein (University of Colorado, Boulder, USA) 23. Kant's Moral Theory and Feminist Ethics-Women, Embodiment, Care Relations, and Systemic Injustice, Helga Varden (University of Illinois, USA) 24. Resisting Oppression Revisited, Carol Hay (University of Massachusetts Lowell, USA) 25. Women and Global Injustice: Institutionalism, Capabilities, or Care? Angie Pepper (University of York, UK) 26. Feminism, Nationalism, and Transnationalism: Reconceptualizing the Contested Relationship, Ranjoo Seodu Herr (Bentley University, USA) Part 5 Basic Logical Notions Pieranna Garavaso (University of Minnesota Morris, USA) and Lory Lemke (University of Minnesota Morris, USA) A–Z of Key Terms and Concepts Pieranna Garavaso (University of Minnesota Morris, USA) . (shrink)

Lynching, arbitrary imprisonment, and police brutality are uncivilized forms of oppression that cause obvious, measurable harms. Exercised through physical violence or unjust legal action, uncivilized oppression expresses ill will toward vulnerable individuals and blatantly misuses power. Civilized oppression, by contrast, takes place in routine, socially accepted institutional and intimate relationships between people. Civilized oppression may cause no obvious harms, may be motivated by good intentions, may be non-culpable, and may be invisible to both the agents of oppression and (...) to witnesses. It is, nevertheless, a morally serious phenomenon. In Civilized Oppression, Jean Harvey aims to make civilized forms of oppression more visible by carefully describing the multiple factors that make wrongful exercises of power hard to detect. She also aims to shift the moral analysis of oppression from a preoccupation with tangible harms to the distorted nature of the moral relationship. (shrink)

Recent military coups in West Africa have put the continent’s democratisation itself into question. In some places, for the moment, these coups appear to have popular backing. Nigeria, where radicalism is firmly rooted in democratic values and a human-rights framework, the radical grassroots opposition to the Buhari government’s creeping authoritarianism lies drenched in blood. The roots of this development go back to the history of Nigeria’s radicalism in the twentieth century. Much has appeared on the global 1968 recently, including that (...) of Africa. 1970s/1980s-style radicalism is reappearing today with Omoyele Sowore’s 2018 presidential candidacy, with the African Action Congress party, the #EndSARS protests and the tragic Lekki Toll Gate massacre (2020) in Nigeria. The shift towards radicalism is palpable with protest music such as Falz’s This is Nigeria, and Burna Boy’s Monsters you Made, both explicitly targeting neocolonialism and police brutality. Contrary to Achille Mbembe’s sweeping dismissal of African radicalism, the movement with very deep roots under study is meaningful once again, and is gathering momentum in West Africa’s giant polity. This article applies Walter Benjamin’s and also Nigerian radical thinkers’ conceptualisation of political, social and artistic radicalism, while it frames the Nigerian version via the movement’s history, in which marxisant theory and praxis, feminism, human rights and pro-democracy movements interact with emancipatory strands of Islam, Christianity, Igbo Judaism, and animism. In the context of Nigerian radicalism, even expressly pro-capitalist art theory performs a radical social function by stressing the African’s right to make universal statements (Olu Oguibe) in its de facto defiance of the neo-colony. As these different strands of protest meet, ethnic uprisings (amongst them IPOB) find ways to establish common cause with social radicalism, posing a composite threat to the prebendalist oligarchy that rules and oppresses the country via a militarised neoliberalism. (shrink)

This paper contributes to non-ocularcentric theory and theorizing by way of a methodological application and extension of Henri Lefebvre’s Rhythmanalysis. It explores the cultural dynamics of echoes and history, using as an instrumental case study Steve Reich’s 1966 tape-loop composition, Come Out, to elucidate the ambivalent and contradictory relations of time, temporality, and possibility. While the focus is primarily on the text of Come Out and its context of police brutality and civil rights, it moreover contributes to an (...) enriched and historically grounded understanding of rhythmanalysis while engaging with rhythmanalysis as a methodology, based on the expanded conception of echoes proposed. (shrink)