The essays in this book - all of them published here for the first time - provide a long-overdue critical discussion of Jürgen Habermas's cascade of ideas. These are topped off by a freshet of original Habermas: in the final essay, he replies to the criticism developed in the preceding contributions and to other recent assessments of his work, provides an important clarification of his earlier views, and reveals the direction of his current thought.Each essay probes a particular theme in (...) Habermas's work, and each presents both an exposition and a critique. Among the subjects covered are Habermas's theory of knowledge-constitutive interests, his account of language and truth, his "overcoming" of hermeneutics, the concept of universal pragmatics, the orientation of his thought relative to the Marxist tradition, and his project of analyzing the crisis tendencies of capitalism within the context of evolutionary theory.The contributors are philosophers and social theorists of international standing, most of them affiliated with German, English, and American universities. They are Agnes Heller, Rudiger Bubner, Thomas McCarthy, Henning Ottmann, Mary Hesse, Steven Lukes, Anthony Giddens, Michael Schmid, Andrew Arato, and the editors. The editors have also contributed a substantial introduction outlining the central contours of Habermas's work and summarizing the main arguments of the essays.John B. Thompson is a Fellow of Jesus College, Cambridge, and David Held is Lecturer in Politics, University of York. (shrink)

Recently, a number of people have argued that certain entities embodied by groups of agents themselves qualify as agents, with their own beliefs, desires, and intentions; even, some claim, as moral agents. However, others have independently argued that fully-fledged moral agency involves a capacity for reactive attitudes such as guilt and indignation, and these capacities might seem beyond the ken of “collective” or “ corporate ” agents. Individuals embodying such agents can of course be ashamed, proud, or indignant about what (...) the agent has done. But just as an entity needs to have its own beliefs, desires, and intentions to qualify as a bona fide agent, the required capacity for reactive attitudes is a capacity to have one’s own reactive attitudes. If fully-fledged moral agency requires reactive attitudes, the corporate agent must itself be capable of guilt and indignation. In this paper, we argue that at least certain corporate agents are. Or, more precisely, we argue that if there are bona fide corporate agents, these agents can have the capacities that are both associated with guilt and indignation and plausibly required for moral agency; in particular certain epistemic and motivational capacities. (shrink)

Ethical becoming represents a novel framework for teaching engineering ethics. This framework insists on the complementarity of pragmatism, care, and virtue. The dispositional nature of the self is a central concern, as are relational considerations. However, unlike previous conceptual work, this paper introduces additional lenses for exploring ethical relationality by focusing on indebtedness, harmony, potency, and reflective thought. This paper first reviews relevant contributions in the engineering ethics literature. Then, the relational process ontology of Alfred North Whitehead is described and (...) identified as the foundation of the ethical becoming concept. Following this, ethical becoming is imagined as comprising five components: relationality and indebtedness, harmony and potency (i.e., beauty), care, freedom and reflective thought, and ethical inquiry. Each component will be unpacked and knit together to argue that (1) becoming in all its forms is relational and, therefore, whatever becomes is indebted to all to which it relates; (2) one’s ethical engagement must be directed toward the creation of harmony and potency; (3) care practices are necessary to ensure that multiplicity is valued and safeguarded in the meeting of needs; (4) the capacity for reflective thought is necessary to fashion one’s self and others in the direction of harmony, potency, and care; and (5) ethical thought and action must operate through a cycle of ethical inquiry. This paper will close with a brief exploration of how ethical becoming could be utilized in engineering education contexts. (shrink)

This article examines how a non-anthropocentric virtue ethics can truly avoid an anthropocentric bias in the ethical evaluation of a situation where the environment is at stake. It argues that a non-anthropocentric virtue ethics capable of avoiding the pitfall of an anthropocentric bias can only conceive of the ultimate good—from which virtues are defined—in reference to an ecological self. Such a self implies that the natural environment is not simply a condition for human flourishing, or something that complements it by (...) adding the proper good of animals, organisms or ecosystems. Fulfilment is not that of a human self, but that of an ecological self: the natural environment or nature is not an external but an internal good. Therefore, the virtues or character traits that such an ecological self must nurture and develop leads us ultimately to distinguish—without opposing them—three different forms of virtue ethics applied to the environment, depending on whether it is anthropocentric or non-anthropocentric and whether nature is considered extrinsically or intrinsically. Such distinctions are also crucial to determine how we conceive of the political community and the collective goals that virtuous citizens assign to it (for instance, to preserve biodiversity, to tackle climate change, and so on). (shrink)

Does Kantian moral agency require phenomenal consciousness? More to the point, can firms (and other highly organized collectives) be Kantian moral agents—bound by Kantian obligations—in the absence of consciousness? After sketching the mechanics of my account of corporate agents, I consider three increasingly demanding accounts of Kantian moral agency, concluding that corporate agents can meet each successively higher threshold. They can (1) act on universalizable principles and treat humanity as an end in itself; (2) give such principlesto themselves,treattheir own‘humanity’ as (...) an end itself, and act out of respect for the law; and (3) to the extent necessary, draw on empathically generated information and insights to inflect their performance, all in the absence of phenomenal consciousness. I close by rejecting two further arguments that phenomenal consciousness is nonetheless conceptually or practically necessary for Kantian moral agency. (shrink)

Private firms are uniquely positioned to provide significant relief to the misery that pervades the developing world. Global misery has persisted due to a variety of failures in the provision of relief by nation-states and non-governmental organizations, including corruption and the absence of strong background institutions in the countries in need of aid. In many situations, private firms have a comparative advantage over these entities in the provision of aid. Examples such as Merck and the cure for river blindness show (...) how firms can use their specific competencies and knowledge to relieve misery through Direct Corporate Humanitarian Investment (DCHI). DCHI is legitimized by marketplace morality and is consistent with the role of business within society, including legal dimensions. Shareholders may formally approve a corporation’s DCHI strategy and all stakeholders may act in support of their moral desires with respect to the firm and its DCHI strategy. (shrink)

My aim in this article is to rescue the holist position on corporate agency (CA) from indignities heaped upon it by friends and enemies alike. Two general criticisms strike at the core of the position: the charge of ‘material failures’ (that the corporate agent lacks a proper material presence) and the charge of illusion (that the intentionality of the corporate agent consists in the intentionality of the members). Both attack the holist position on metaphysical grounds, logically prior to any claims (...) of agency; if these charges cannot be answered then much of the CA literature collapses.The article begins by outlining the criticisms and a holist account of corporate agents that incorporates and transcends earlier offerings on corporate agency from French, List and Pettit, and others. It then addresses the charge of material failures, demonstrating that the holist corporate agent is a material entity (nothing ‘ghostly,’) and arguing that neither its scattered nature nor its dependency on voluntary participation undermines that status. It closes by addressing the charge of illusion, demonstrating that the common charge of double-counting member intentionality is false. Both charges arise from the same misreading of the holist position, which ignores the metaphysics of the corporate agent. (shrink)

Traditional approaches to regulating corporate behavior have not, and cannot, produce socially responsible corporations.Although many of the problems with these approaches were identified twenty-five years ago by Christopher Stone, an effective regulatory system still has not been implemented. A model of regulation is needed that is flexible enough to accommodate the variety of contexts in which corporations operate, but also makes corporations responsive to the ever-changing societal expectations of propercorporate behavior. To accomplish these goals, a reflexive law regulatory system is (...) needed. Under this approach, corporationsshould be encouraged to engage in corporate social accounting, auditing, and reporting (SAAR). The development of SAAR standardsinformed by reflexive law theory will create a regulatory system that is consistent with the latest thinking in business ethics, includingStakeholder Theory and Integrative Social Contracts Theory. (shrink)

Judith Shklar was a formative political thinker whose oeuvre defies traditional labels, and whose legacy is subtle but substantial. Her work emerged, as one observer has pointed out, between the "end of ideology" discussions of the 1950s and the early 1990s discussion of the "end of history." Shklar contributed significantly to American political thought by arguing for a new, more skeptical and stripped-down version of liberalism that intends to bring political theory and real-life experiences closer together. This book is the (...) first to comprehensively explore how Shklar's ideas emerged, how her political theory developed, and the impact and legacy she left behind."--Publisher's website. (shrink)

Sex differences in physical and indirect aggression have been found in many societies but, to our knowledge, have not been studied in a population of hunter-gatherers. Among Aka foragers of the Central African Republic we tested whether males physically aggressed more than females, and whether females indirectly aggressed more than males, as has been seen in other societies. We also tested predictions of an evolutionary theory of physical strength, anger, and physical aggression. We found a large male bias in physical (...) aggression. Controlling for anger, we found an adult female bias in indirect aggression. Physical strength predicted anger, which predicted hitting, although results were sensitive to the inclusion or exclusion of traditional healers, who were physically and emotionally distinct from other Aka. With some important caveats, our results generally support the predicted sex differences in physical aggression and indirect aggression, and the predicted relationships among anger, strength, and aggression. (shrink)

This article introduces Turing’s idea of a “paper machine” to identify and understand one important mode of clinical research in the modern hospital, how that research worked, and how office technology and industrialized labor shaped and helped drive it. The unusually rich archives of Berlin psychiatry allow detailed reconstruction of the making of the new diagnostic category “hyperkinetic syndrome” in the 1920s. From the generating of data to the processing of information to the visualizing of the nature and course of (...) the new syndrome in the lives of more than sixty patients, this case study shows how clinical research could be based on the apparatus of the clerks’ room (folders, registers, inventories, and the dispatch of documents), office technologies (new filing systems, preprinted forms, and duplicating machines), and the principles and paper practices of the division and rationalization of labor (charts organizing worktime in complex organizations). The result is an important example of clinical research embedded in the broader history of office technology, industrial labor, and the modern hospital. (shrink)

In a pair of recent essays, William Lane Craig has argued that certain open theist understandings of the nature of the future are both semantically and modally confused. I argue that this is not the case and show that, if consistently observed, the customary semantics for counterfactuals Craig relies on not only undermine the validity of his complaint against the open theist, they actually support an argument for the openness position.

Ecological Psychology and Enactivism both challenge representationist cognitive science, but the two approaches have only begun to engage in dialogue. Further conceptual clarification is required in which differences are as important as common ground. This paper enters the dialogue by focusing on important differences. After a brief account of the parallel histories of Ecological Psychology and Enactivism, we cover incompatibility between them regarding their theories of sensation and perception. First, we show how and why in ecological theory perception is, crucially, (...) not based on sensation. We elucidate this idea by examining the biological roots of work in the two fields, concentrating on Gibson and Varela and Maturana. We expound an ecological critique of any sensation-based approach to perception by detailing two topics: classic retinal image theories and perception in single-celled organisms. The second main point emphasizes the importance of the idea of organism-environment mutuality and its difference from structural coupling of sensations and motor behavior. We point out how ecological - phenomenological methods of inquiry grow out of mutualism and compare Gibson’s idea of visual kinesthesis to Merleau-Ponty’s idea of the lived body. Third, we conclude that Ecological Psychology and varieties of Enactivism are laying down different paths to pursue related goals. Thus, convergence of Ecological Psychology and Enactivism is not possible given their conflicting assumptions, but cross-fertilization is possible and desirable. (shrink)

Abstract:In Red Skin, White Masks: Rejecting the Colonial Politics of Recognition, Glen Coulthard argues that since 1969, colonial power relations in Canada have shifted from an unconcealed structure of domination to a mode of colonial governance that operates through state recognition and accommodation. He instead looks to identify a type of recognition based on self-affirmation and self-recognition rather than state acceptance. Following Coulthard, I examine movements created to affirm oppressed groups in the context of anti-Semitism and anti-Blackness in the mid-twentieth (...) century and explore possible limitations of such movements, including the erasure or elision of complex intersections of identity. I then draw upon self-compassion, a mental health and wellness approach, as a potential framework for the affirmative politics Coulthard theorizes. Subsequently, I consider whether such a framework offers a mechanism to provide the self-affirmation and recognition that Coulthard identifies as vital to resisting oppression. I ultimately explore how understanding music as cultural production in music education might engender this affirmative politics to facilitate rich affirmation and validation of students and educators to musically imagine different possible futures. (shrink)

Several recently discovered small proteins of less than 100 amino acids control important, but sometimes surprising, steps in the metabolism of cyanobacteria. There is mounting evidence that a large number of small protein genes have also been overlooked in the genome annotation of many other microorganisms. Although too short for enzymatic activity, their functional characterization has frequently revealed the involvement in processes such as signaling and sensing, interspecies communication, stress responses, metabolism, regulation of transcription and translation, and in the formation (...) of multisubunit protein complexes. Cyanobacteria are the only prokaryotes that perform oxygenic photosynthesis. They thrive under a wide variety of conditions as long as there is light and must cope with dynamic changes in the environment. To acclimate to these fluctuations, frequently small regulatory proteins become expressed that target key enzymes and metabolic processes. The consequences of their actions are profound and can even impact the surrounding microbiome. This review highlights the diverse functions of recently discovered small proteins that control cyanobacterial metabolism. It also addresses why many of these proteins have been overlooked so far and explores the potential for implementing metabolic engineering strategies to improve the use of cyanobacteria in biotechnological applications. (shrink)

In considering the potential of world music in music education, we might imagine ways to think about musics in cultural context or on their own terms. Engaging musics on their own terms involves embracing epistemological diversity; different epistemological frameworks accompany different musics and treating musics ethnocentrically is both an injustice and effectively an epistemological colonization. In considering how to engage musics and their accompanying sociohistorical and sociopolitical contexts on their own terms, I put forward Mikhail Bakhtin’s work on dialogism as (...) a theoretical framework to examine the encounter, drawing also upon Sara Ahmed’s conceptualization of the “strange encounter” and Megan Boler’s “pedagogy of discomfort” to consider pedagogical possibilities for fostering ethical encounters in music education and critical and mindful engagement in any musical encounter. (shrink)

Engineers make decisions with global impacts and empathy can motivate ethical reasoning and behavior that is sensitive to the needs and perspectives of stakeholders across the globe. Microethics and macroethics offer two frames of reference for engineering ethics education, but different dimensions of empathy play distinct roles in micro- and macroethics. Microethics emphasizes individual responsibility and interpersonal relationships whereas macroethics emphasizes societal obligations and impacts. While empathy can support ethical reasoning and behavior for each, in this paper I argue that (...) affective empathy plays a primary (but not exclusive) role in microethics whereas cognitive empathy plays a primary role in macroethics. Gilligan’s and Kohlberg’s theories of moral development are used to further depict how affective empathy aligns with care (depicted as an interpersonal phenomenon) and how cognitive empathy aligns with justice (depicted as a systems-focused phenomenon), thus positioning these ethical principles as playing primary (but again, not exclusive) roles in micro- and macro-ethics, respectively. Building on these ideas, this study generates a framework that describes and visualizes how empathy manifests across six frames of reference, each of which are increasingly macro-ethical in nature: self, team, operators, participants, bystanders, and future generations. The paper describes how proxy stakeholders can be identified, developed, and leveraged to empathize with stakeholder groups. Taken together, the manuscript seeks to clarify the role of empathy in engineering ethics and can enable engineering students to better empathize with the range of stakeholders impacted by engineering decisions, ranging from one’s self to stakeholders across the globe. The intrapersonal understandings and motivations that students generate by empathizing across six frames of reference can facilitate ethical reasoning processes and behaviors that are more inclusive and comprehensive. (shrink)

Research on the relationship between context and facial expressions generally assumes a unidirectional effect of context on expressions. However, according to the model of the meaning of emotion expressions in context the effect should be bidirectional. The present research tested the effect of emotion expression on the interpretation of scenes. A total of 380 participants either rated facial expressions with regard to the likely appraisal of the eliciting situation by the emoter, appraised the scenes alone or appraised scenes shown together (...) with the expressions they supposedly elicited. The findings strongly supported the MEEC. When a scene was combined with an expression signalling a situation that is undesirable, or high in locus of control or sudden, the participants appraised the scene correspondingly. Thus, the meaning of scenes is malleable and affected by the way that people are seen to react to them. (shrink)

This essay introduces Philosophia Christi’s symposium on the book, Philosophical Essays on Divine Causation, edited by Greg Ganssle. A short review of each essay in the symposium follows. A call is given for Christian philosophers to take divine causation into account while doing research in their primary area of philosophy. These updated and expanded essays were first presented in a more limited form at the 2023 Pacific Division Meeting of the American Philosophical Association.

In this paper, I consider pedagogical moments when the project of pedagogy is to _not understand_, as understanding would entail complicity with dehumanization. I explore the slipperiness of understanding and parse when understanding is helpful and when it reinscribes structures of dehumanization. I examine when it might be important in music education pedagogy to foster a refusal to understand, specifically in cases of extreme suffering that might occur in projects of dehumanization, atrocity, and genocide. Then, I explore the ethics embedded (...) in different forms of understanding and consider why not understanding is sometimes the ethical path and tease out the complexities of such refusals to understand. Subsequently, I focus on what music might contribute to this pedagogical approach. I then explore and critique empathy and the project of empathy in education. Ultimately, I consider the role of discomfort in music education to facilitate these kinds of refusals. I center the work of several scholars in this discussion: Sherene Razack (Dark threats and White knights: The Somalia Affair, peacekeeping, and the new imperialism University of Toronto Press Toronto, ON, 2004, Rev Educ Pedag Cult Stud 29 (4): 375-394, 2007), Megan Boler (Feeling power: Emotions and education. Routledge, New York, NY, 1999), Jennifer Geddes (Hypatia 18 (1):104-115, 2003), Charlotte Delbo (_Auschwitz and after_. Yale University Press, New Haven, 1995/2014), Hannah Arendt (Eichmann in Jerusalem: A report on the banality of evil. Penguin Books, New York, NY, 1963/2006), Marie Hållander (Ethics Educ 10(2): 175-185, 2015, Stud Philos Educ 38: 467–480, 2019), Barbara Applebaum (Being White, being good: White complicity, White moral responsibility, and social justice pedagogy. Lexington Books, New York 2010, White educators negotiating complicity: Roadblocks paved with good intentions. Lexington Books, New York, NY, 2022), and Liora Gubkin (Teach Theol Relig 18(2): 103–120, 2015). (shrink)

In chapter 3 of Love Divine, Jordan Wessling argues against glorificationism, the view that God primarily created for the sake of his glory, and for amorism, that God created primarily out of love for creation. His arguments are based in both scripture and natural theology. In this paper, I offer reasons to think that Wessling’s arguments are not successful. I then suggest that we remain agnostic about God’s primary motivation for creating the world while still affirming that he was motivated (...) by both self-glorification and love for creation. (shrink)

Die assyrischen Königstitel und -epitheta vom Anfang bis Tukulti-Ninurta I. und seinen Nachfolgern. By Vladimir Sazonov. State Archives of Assyria Studies, vol. 25. Helsinki: The Neo-Assyrian Text Corpus ProJect, 2016. Pp. xiii + 139. $59. [Distributed by Eisenbrauns, Winona Lake, IN].

Gregory of Tours’s oeuvre is one of the few testimonies of the Merovingian Early Middle Ages. The paper illustrates that the experience of contingency and the attempt to overcome it during a time of civil war were the situation in which the ‚Libri historiarum decem‘ originated. Among other things, this becomes apparent in the composition of the ten books. Furthermore, the Merovingian kingship is a recurring motive of the text. The paper illustrates how genealogy, which can be used to conceal (...) disruptions and discontinuities, was instrumentalized to serve as legitimation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Remixing the Classroom: Toward an Open Philosophy of Music Education by Randall Everett AllsupJuliet HessRandall Everett Allsup, Remixing the Classroom: Toward an Open Philosophy of Music Education (Bloomington, IN: Indiana University Press, 2016).As a leading voice in music education, Randall Allsup works continually to reconceptualize music education toward democratic and socially just praxis.1 He routinely challenges the field to become self-conscious of practices that limit forward movement, providing (...) powerful critiques2 and urging music education toward open possibilities.3 Remixing the Classroom: Toward an Open Philosophy of Music Education is work that will shift our field. His comprehensive philosophy of music education looks, longs, for moral openings4 through which twenty-first-century music education may become a space of possibility. His writing interweaves stories and theory toward what he calls an "open philosophy," drawing upon the ideas of John Dewey, Maxine Greene, and Roland Barthes. Allsup introduces stories of Dapper Dan, Jiro Ono, Kafka, Atul Gawande, and the Orpheus Orchestra in New York City to illustrate powerful points about current and possible paradigms of music education.Chapter 1, "Toward Open Encounters," discusses the making and breaking of the law (tradition) and explores how tradition and the Master-Apprentice model restrict what is possible in music education. Allsup explores the nature of music education and the limitations it places upon its participants. Chapter 2, "Music-Teacher Quality and Expertise," asks fundamental questions of our field and [End Page 100] explores and challenges the "place and purpose of public schooling in a democratic society."5 Allsup speaks to the function of education and critiques music education. Chapter 3, "learning in laboratories," puts forward a Deweyan laboratory model in which a museum is at the center of the school with learning laboratories situated around it. He explores what this structural fluidity might enable and develops notions of lawmaking and lawbreaking, extending possibilities of the open encounter. The final chapter, "looking, Longing, for Moral Openings," calls on music educators to embrace a more open music education paradigm. Allsup draws upon Greene to challenge music education to move "from the predictable to the possible."6 He puts forward the Orpheus Orchestra, a conductorless orchestra, as one possibility.I situate myself as an anti-racist, anti-colonial, feminist scholar rooted in anti-oppression scholarship.7 locating my review through this framework, I elaborate upon what I see as the major strengths and limitations of this work, drawing upon Judith Butler8 and postcolonial theory. significantly, Allsup's book calls upon music education to "give an account of [it]self" and promotes a self-consciousness crucial for our field in the age of high stakes accountability measures. I contend that he provides a music education philosophy for what stuart Hall terms the "postcolonial moment"9 and ultimately positions music education as a space of possibility. Alongside these strengths, I offer a challenge toward what I view as the open possibilities of closed forms and a critique of his "pedagogy of travel and surprise."Judith Butler points to the impossibility of giving an account of oneself. she notes,I speak as an 'I,' but do not make the mistake of thinking that I know precisely all that I am doing when I speak in that way. I find that my very formation implicates the other and me, that my own foreignness to myself is, paradoxically, the source of my ethical connection with others.10Butler notes the subject's "partial opacity to [her]self."11 In Remixing the Classroom, Allsup calls upon music educators to account for the practices and traditions continually reinscribed in the field. He poses challenging but fundamental questions in the work in music education, asking readers to consider what they do unconsciously. Butler asserts we can never fully account for ourselves. Allsup challenges the field to try, pushing music educators to face hard truths and limitations of what music education is and has been. In chapter 1, for example, he argues:To call a studying musician "unmusical" is to extinguish a light; it is to act as if the future is certain and that human potential is somehow fixed. It is to act [End Page 101... (shrink)

This is the first concise study to give full credit to the collaboration of works between French nobleman, writer and politician Alexis de Tocqueville (1805-59) and his travel companion and friend Gustave de Beaumont (1802-66), and puts this collaboration into its social, historical and theoretical context. It accompanies the two friends to the US and analyses the fruitful encounter between the New and the Old World that was the result of that journey, particularly in relation to emerging Atlantic democracies and (...) revolutions. This includes the hopes but also the problems and contradictions that they have come to represent. The book also follows Tocqueville and Beaumont to England, Ireland, and Algeria. It discusses their political careers and their engagement in the abolitionist movement, their fight for liberal social and political reform, as well as their futile attempt to rationalize French colonization in Algeria. (shrink)

This is not a time of radical, revolutionary politics. Not yet. Unrest, riot, dissent and chaos notwithstanding, today's politics is reactionary. Both left and right are reactionary and authoritarian. That is to say: Both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself.