Social enterprises combine activities, processes, structures, and meanings associated with multiple institutional logics that may pose conflicting goals, norms, values, and practices. This in-depth multi-source case study of an ecological social enterprise in Malaysia reveals how the enactment of the family logic interacts with the market and ecological logics not only in conflicting but also in synergetic ways. By drawing attention to the institutional logic of the family in social entrepreneurship, this study highlights the heterogeneity of social enterprises. The findings (...) have implications for research with social enterprises and family-owned firms in relation to the ethical obligations of these organizations and the interactions of multiple logics. (shrink)

Individuals start and join social enterprises to catalyze social impact but may not subjectively experience their work as impactful. In this article, we inductively uncover when social enterprise members question the impactfulness of their work and how they engage in sensemaking to experience their work as impactful. Exploring the experiences of members across two social enterprises with different missions, we provide insights into instances creating ambiguity of or discrepancies in impactfulness and unearth how individuals navigate these in different circumstances with (...) two distinct sensemaking practices: internalizing and compensating. We reveal the efforts required to experience work as impactful, highlight the heterogeneity and agency in maintaining this perception, and suggest a potential dark side for members and missions of social enterprises. (shrink)

The report draws attention to the lack of a single and exclusive populist style, as populism can manifest itself on both the left and the right political spectrum. The existence of more than one populist style is defended by arguing that in different sociocultural contexts meanings are produced by mobilizing a range of different stylistic resources. The styles of political populism are analyzed in the text as discourse practices in different contexts of interaction, i.e. Linguistic and contextual analysis is applied. (...) The paper examines the use of various stylistic resources in the core and periphery of stylistic fields. A distinction is made between styles of good manners and styles of bad manners. Each of these fields is filled with different stylistic devices of populist speaking, since the influence of the sociocultural context is essential in the selection of alternative semiotic resources. (shrink)

The term “giving” refers to the altruistic act of offering something to another person for free without expecting anything in return. While prosocial behavior can also be found in very young children, altruistic behavior emerges later, with the moral and cognitive development, also supported by adult praise, that children may receive within the educational relationship. Education, in fact, has the noble purpose of guiding people to a better condition than they are now, through relationships. The aim of this paper is (...) to review the works that have analyzed the effects of praise in the relationship between teacher and student. Experimental studies over the last 50 years have shown that praise is a low-cost strategy that teachers can use to increase adaptive behavior in the classroom and decrease problem behavior. Furthermore, the use of praise improves the classroom climate, as it is a vehicle for positive emotions. Modern neuroscience has now shown how emotions play an important role in learning, including school learning. Therefore, we could consider praise as one of the greatest gifts a teacher can give to their students. (shrink)

This article investigates the moderating effects of organizational social consciousness on the natural environmental competency and innovativeness relationship. Organizational social consciousness reflects the organization’s awareness of its place and contribution to the larger system in which it exists and is developed through an organization’s social responsibility, ethics, culture, corporate values, and the view of its stakeholders. Through our study of key strategic decision makers from organizations located in the USA, we operationalize organizational social consciousness and demonstrate the efficacy of this (...) construct in relation to the organizational-level constructs of environmental management competency and innovativeness. Our results reveal that organizational social consciousness positively strengthens the natural environmental competency to organizational innovativeness relationship. (shrink)

This essay argues that Huey Newton’s philosophical explanation of US empire fills an epistemological gap in our thinking that provides us with a basis for understanding the emergence and operational application of predictive policing, Big Data, cutting-edge surveillance programs, and semi-autonomous weapons by US military and policing apparati to maintain control over racialized populations historically and in the (still ongoing) Global War on Terror today – a phenomenon that Black Studies scholars and Black philosophers alike have yet to demonstrate the (...) conceptual acumen to explain. Newton’s ability to explain the conceptual foundation of US empire alongside his prediction of the emergence and application of AI and other Big Data technologies towards the repression of dissidents, criminals, terrorists, and other racialized groups abroad gives intercommunalism the explanatory power to lay the basis for a genealogical account of Black repression that also advances our understanding of how the US as a liberal democratic regime engages in enemy target acquisition (the construction of racialized groups as threats internally and externally) to rationalize the brutal repression of these populations by military-police agencies whose operational application of new AI and computing-surveillance technologies and semi-autonomous weapons are conditioned by the intensity of their racialized dehumanization of the enemy. (shrink)

A number of Artificial Intelligence (AI) ethics frameworks have been published in the last 6 years in response to the growing concerns posed by the adoption of AI in different sectors, including healthcare. While there is a strong culture of medical ethics in healthcare applications, AI-based Healthcare Applications (AIHA) are challenging the existing ethics and regulatory frameworks. This scoping review explores how ethics frameworks have been implemented in AIHA, how these implementations have been evaluated and whether they have been successful. (...) AI specific ethics frameworks in healthcare appear to have a limited adoption and they are mostly used in conjunction with other ethics frameworks. The operationalisation of ethics frameworks is a complex endeavour with challenges at different levels: ethics principles, design, technology, organisational, and regulatory. Strategies identified in this review are proactive, contextual, technological, checklist, organisational and/or evidence-based approaches. While interdisciplinary approaches show promises, how an ethics framework is implemented in an AI-based Healthcare Application is not widely reported, and there is a need for transparency for trustworthy AI. (shrink)

In this essay, I fill this gap in knowledge by arguing that the central object of Fanonian dialectics is violence (anticolonial guerilla warfare), the achievement of the decolonized Black nation and the eventual creation of a new anti-colonial (Pan-African) world order over and against its dialectical negation: Neo-colonialism via colonial counterinsurgency. Furthermore, I argue that Fanon’s dialectical thought helped lay the basis for the emergence of a new theory of revolution against US empire coined by Huey P. Newton as intercommunalism. (...) The complementarity and conceptual harmony between Fanon’s and Newton’s dialectical thinking about US/colonial empire, counterinsurgency, the imperative of creating new forms of humanism, and the lumpen masses as primary agents in the revolutionary transformation of society comprise what I call the ‘empire as pacification’ thesis. (shrink)

At the climax of the quarrel between Achilles and Agamemnon in the Iliad, Achilles ponders whether to kill the king (1.191). The first half of the line, however, has received little attention, but the various interpretations that have been put forth have been unconvincing. This article proposes an interpretation that reveals an Achilles at least momentarily contemplating fomenting a revolt on the part of the army against Agamemnon's authority.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel's Century: Alienation and Recognition in a Time of Revolution by Jon StewartClay GrahamJon Stewart. Hegel's Century: Alienation and Recognition in a Time of Revolution. Cambridge: Cambridge University Press, 2021. Pp. xi + 338. Hardback, $39.99.Hegel's Century serves as (yet another) important contribution in Jon Stewart's ever-expanding research in nineteenth-century philosophy. The central premise of this monograph explores Hegel's pan-European legacy and argues that Hegelian concepts are fundamental (...) for understanding major philosophical themes of the era, especially on the European continent. Dominant among these themes are alienation and recognition, particularly their adaptation to political philosophy and religious criticism. Stewart develops his theses via a series of chapters dedicated to individual thinkers: Heine, Feuerbach, Bauer, Marx, Kierkegaard, Dostoyevsky, Bakunin, and Engels. In each case, the concepts of alienation and recognition are teased out of primary texts and connected to, and contrasted with, their Hegelian origin. While scholars of nineteenth-century philosophy may find some value in re-envisioning the development of continental thought through Stewart's narrative [End Page 330] (especially insofar as it challenges unfortunate caricatures of the history of ideas), the target audiences of Hegel's Century are advanced students of philosophy and the general public of interested persons. Though this approach has its shortcomings, it is nevertheless a valuable addition to the literature. Not only does Stewart tell a compelling story about the trajectory of nineteenth-century philosophy, but he also connects this conceptual evolution to shifts in political, economic, literary, and religious history. As such, Hegel's Century is best thought of as a gateway text for students and autodidacts fascinated by the philosophical bases for a century of upheaval and revolution.Following a general introduction, Stewart divides the book into three parts, each more substantive than the last. His introduction does the necessary legwork detailing the purpose, audience, and strategy of the book. Its most philosophically interesting aspect is the outline of seven ideas Stewart hopes will reform the reception of nineteenth-century philosophy in the modern classroom. Philosophical exposition begins in part 1, which consists of two chapters wherein Stewart details those aspects of Hegel's philosophy that will be most thoroughly thematized throughout the book. These ideas are largely sourced from specific portions of Hegel's Phenomenology of Spirit, Lectures on the Philosophy of Religion, and Lectures on the Philosophy of History. Chapter 1 focuses on Hegel's view of alienation in the Phenomenology, especially the (in)famous section on the master and bondsman. In chapter 2, Stewart explains Hegel's conception of Christianity and the nature of divinity. Stewart maintains that as a result of dense prose and conceptual rigor, Hegel's religious views were open to myriad ambiguous interpretations. When Stewart turns to "first-generation" thinkers, namely, those who attended Hegel's lectures in Berlin and were a direct part of the intoxicating intellectual atmosphere that spread therein, questions concerning the essence of Christianity (as Feuerbach's magnum opus suggests) are front and center. Stewart's cursory account of Hegel's theory of Christianity serves adequately as the background for contextualizing this intellectual drama.In part 2, three of these "first-generation" thinkers are given their own chapters: Heine (chapter 3), Feuerbach (chapter 4), and Bauer (chapter 5). In each case, the chapter starts with a short intellectual biography focusing on the formative role Hegel played in the thinker's development. This is followed by a sustained discussion of a few central texts and interspersed analyses of how Hegel's influence is felt therein. Stewart's discussion often shows the ambivalence with which each of these thinkers handled their Hegelian inheritance. Though the specifics differ, each of these three thinkers took Hegelian theory to a more radical limit than Hegel himself did. The chapters on Heine and Bauer—figures usually overlooked in survey courses—are admirable introductions for the interested neophyte.In part 3, Stewart shows Hegel's tentacles extending throughout the latter half of the nineteenth century, notwithstanding the Hegelians' difficulty in acquiring academic posts. The political and religious radicalism of first-generation critics bleeds into the formative development of the so-called "second generation" of thinkers: Marx... (shrink)

Contrary to the dominant arguments put forth by Black feminist scholars, this essay argues that W.E.B. Du Bois’ pioneering role in establishing the principles of Black sociology, ethnological arguments and long-range development of Pan-Africanism as an ideological rival to colonial imperialism/Westernism suggests that the masculine roots informing his approach to the Black intellectual endeavor is a positive and humanistic rather than a restrictive marker of his thought. If Du Bois’ masculinization of Black agency and intellectual endeavors were simply indicative of (...) mimesis – his internalization of the very sexism against which he fought anchored to a view of freedom for Black people which materialized as a struggle among men over the control of the bodies of Black women – then there should be textual evidence demonstrating that he (like some of his Black female peers) supported the relegation of Black women to domesticity or was in favor of US imperialism against darker races abroad. But rather than an imitative aspiration towards Black nationalist patriarchy and the subordination of Black women to men’s will, the logical consequence of Du Bois’ masculinist (ethnological) thinking as it relates to the Black intellectual endeavor and the problem of race in America materialized as the formulation of Black sociology to study Black men and women as agents of history who were endowed with unique insights stemming from their experiences of marginalization, his articulation of an anti-colonial and egalitarian Black manhood, and his laying an intellectual basis for Pan-Africanism to emerge as an anti-colonial ideology. (shrink)

Ancient Philosophy Today, Volume 3, Issue 2, Page 222-227, October, 2021.

This article looks briefly at the theological history and contemporary issues surrounding children regarding sexuality and gender and explores what the future of feminist theologies has to offer them as autonomous subjects. Within this I suggest that the cross pollination of ideas from art, quantum theology and the new cosmology can enrich the future of feminist theologies by opening up the theological debate to new ways of thinking, doing and living more justly. The inclusion of children’s embodied lives in the (...) bigger theological cosmological picture allows us to engage with their subjectivity; it also challenges existing patriarchal values that dominate and affect the future flourishing of our radical human equality, the equality of all life and the planet Earth itself. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deep TherapyDiskin ClayThe Therapy of Desire: Theory and Practice in Hellenistic Ethics, by Martha Nussbaum; xiv & 558 pp. Princeton: Princeton University Press, 1994; $29.95For three decades now interest in Hellenistic philosophy has been gaining among philosophers both in England—and its philosophical colony the United States—and in Europe. The principal documents of the Hellenistic schools have now been made available in both scrupulously edited Greek and Latin texts and (...) fine English translations by A. A. Long and David Sedley in their The Hellenistic Philosophers (1987). Conditions are right for the latest assimilation of this philosophical culture, whose conventional dates are those of the Hellenistic age—from the death of Alexander of Macedon in 323 B.C. to the suicide of the last of his successors, Cleopatra VII of Egypt in 31 B.C., but which in fact extends through the second century A.D. In the fracturing of the autonomous Greek city state and the new empires and cosmopolitanism that grew up in its place, in the turning inward of ethical thought and the simultaneous turning outward of science, the Hellenistic age holds up a mirror to our own. Especially congenial to philosophers in this country and in England is the radical skepticism that reaches from Socrates in the fifth century to Sextus Empiricus in the second century A.D.Martha Nussbaum’s The Therapy of Desire is very much a book for this age. Her topic is the “compassionate medical philosophy” of three of [End Page 501] the Hellenistic schools, the Epicurean, the Skeptic, and the Stoic. In focusing sharply on therapy, she leaves to the side—and on the outside—the connections that made Epicurean and Stoic philosophy systematic. But her awareness of the psychiatric possibilities of modern philosophy and what Michel Foucault called a technique de soi provide the contemporary context for the project of this book, at a stage when Freudian psychology is preparing to make its exit at the end of its century. Medicine is the only science that enters this book’s field of vision. Its thirteen studies (some already familiar) concentrate on the practical and therapeutic aims of Hellenistic philosophy and what the author terms the therapy of the passions, particularly the passions of erotic love, anger, and aggression, and fear of the gods. In The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy (1986), Nussbaum took the side of Aristotle against Plato. Here she takes the part of the Epicurean, Skeptic, and Stoic against the ethical theory of Aristotle, who is impressed to illustrate the practical turn in ethics which Nussbaum explores in Therapy. Plato is glimpsed on the horizon of this book “standing on the rim of the heavens” (p. 23). What links the intellectual program of both Fragility and Therapy is Nussbaum’s keen and sympathetic attention to poetry as a vehicle for philosophy or as a provocation to philosophical engagement. Four of the chapters of this study are devoted to poetry: three to Lucretius’ De Rerum Natura; one to Seneca’s Medea.The ethical project illustrated throughout these studies is formulated by Democritus, who first enunciated the claim: “medicine heals the sickness of bodies; but wisdom rids the soul of its sufferings” (DK 68B31). Each of the Hellenistic schools Nussbaum studies repeated this claim. Unexplored is the medical end of the analogy and the degree to which this much invoked analogy (whose terms are fused in our word psychiatry) conforms to actual medical practice, with its pathology, consultation, diagnosis, and treatment (therapeia). Nor is not clear from the Greek record that desires as opposed to the individual who harbors these desires are regarded as the object of therapy. The Hellenistic philosophers were clearly concerned with “extirpating” desires and disruptive passions, but the object of therapy was usually not desire but the individual who is disturbed by desire (as Philodemus, On Plain Speaking 84.11 Olivieri makes plain). But occasionally by extension the passions are described as the objects of therapy (as they are in Diogenes of Oenoanda, fr. 4.II.3 Smith).No one who has read Fragility will be taken aback by Nussbaum’s [End Page 502] invention of a... (shrink)

Filling a gap in knowledge in gender theory, genocidal, and Holocaust studies, this paper operationalizes the concept of phallicism as an analytic explanation of the simultaneous killing and sexual victimization of racialized men in western, capitalist, patriarchal societies. The theory of phallicism posits that racialization lays the basis for a sexualization process wherein racialized males are caricaturized as both salacious savages (who can be raped by the men or women of the dominant racial group) and bestial/wanton creatures deserving of immediate (...) death for the sake of liberal civility. Breaking with the dominant interpretive lenses in scholarly discourses around race and gender that understand racialized femininity as the basis of dehumanization, this paper will operationalize the notion of phallicism through historical and comparative analysis of the writings of political prisoner George Jackson and Primo Levi, a survivor of the Jewish Holocaust. With the theory of phallicism—the guiding theoretic of the paradigm of Black Male Studies—we can sharpen our conceptual acumen to account for the function of misandric patterns of intergroup violence and its role as the organizing principle of the negrophobia characteristic of Western, patriarchal, capitalist regimes. (shrink)

I argue that the Hume of the Treatise maintains an account of knowledge according to which (i) every instance of knowledge must be an immediately present perception (i.e., an impression or an idea); (ii) an object of this perception must be a token of a knowable relation; (iii) this token knowable relation must have parts of the instance of knowledge as relata (i.e., the same perception that has it as an object); and any perception that satisfies (i)-(iii) is an instance (...) of knowledge. I then apply this account to the case of sense perception. I argue that Hume holds that relations of impressions can be intuited, are knowable, and are necessary. For Hume, these relations constitute sensory knowledge. While Hume is rightly labeled an empiricist for many reasons, a close inspection of his account of knowledge reveals yet another way in which he deserves the label. (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 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. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

One of the fundamental issues in 20th century philosophy is of the nature of individual subjective experience. I seek to show how this “nature” is revealed and hidden by a historical process outlined in History of Madness by Michel Foucault. Foucault’s philosophical and anthropological engagement with the experience of madness in The Modern Age functions as a useful tool towards this end. The psychologisation and medicalization of madness in the 19th century allowed for an endless discourse on madness. This in (...) turn permitted the language of the mad to burst open from its silence, historically present since the Great Confinement. This language of madness expressed itself poetically and artistically, thus revealing the paradoxical essence of the nature of human subjectivity as well as the particularity of its expression in the Modern Period. This particularity is elucidated from a genealogical account of the births of subjectivity and objectivity. I proceed to use this genealogy in conjunction with the language of madness to posit a prescriptive theory for aesthetic engagement. The essay seeks to show how the aesthetic experience can aid in the affirmation of the individual’s modern subjective reality. Thusly, the “goal” of the essay is to reveal affirmation, i.e., amor fati, the love of fate. (shrink)

This paper argues that Heidegger’s deconstruction of metaphysics lends itself to an environmental ethic of non-violent ‘dwelling’. I trace the instrumental mode of ‘being-in-the-world’ to the beginning of Western metaphysics in ancient Greece. The root of the problem is the technological understanding of things as objects and truth as objectivity. Heidegger indicates a more primordial understanding of truth as ‘event’. For Heidegger, the emergence of a non-instrumental way of life depends upon the extent to which the technological ‘framing’ of nature (...) nature is clearly perceived. I suggest that while Heidegger’s post-foundational ethic does indeed envision a non-instrumental relation to nature, it remains unclear how such an alternative way of life may be politically achieved. (shrink)

The progression of Epicurean doctrine and rhetoric.