This book is a collection of reflections and empirical studies which examine the many facets of the meanings of work. The authors are significant scholars in fields of study ranging from ethics to sociology. The book is a text which aims at balancing the academic with the practical and so the chapters often reflect the tensions implicit in such a venture. The reader will find in these pages historical, philosophical, educational, religious, entrepreneurial and many other points of view which combine (...) to emerge as a text which is both encyclopedic in information yet engaging and lively in style. The reader will be able to understand how the meanings of work have changed over the centuries varying according to historical place and point of view. At the same time, the diligent reader will observe the centrality that work has in the lives of people both practically and in terms of life quests. Work has previously been defined as an activity that produces something of value for other people. This definition does not even begin to include the information about work that is presented in this book. The reader will feel a invigorating sense of worth from this book. (shrink)

Preliminary Material --Foreword /Samuel M. Natale --Acknowledgements /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --Introduction /William O'Neill and Samuel M. Natale --Section I /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --The Working Class Spirituality /Joseph M. McShane --Comparative Christian Perspectives on the Meaning of Work /Joseph W. Ford --Work, Spirituality, and the Moral Point of View /Kenneth E. Goodpaster --Can Christian Ethics Inform Business Practice?: (...) A Typological Road Map and Criteria of Adequacy for an Ethic of Capitalism /David A. Krueger --The American and Catholic Models of Worker Rights: A Comparison and Appraisal /Michael A. Zigarelli --Section II /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --The Work Ethic and Notions of Character in Scottish Education /W. A. Gatherer --The Multidimensionality of Values Conflicts in the Organizational Life /Michel Dion --New Organizational Structures: A Chance for Workers or a New Mode of Control? /Jacques Delcourt --Defining Forces in Work Attitudes: Cultural Values and Economic Environment /Eduardo S. Paderon and Charles F. O'Donnell --The Growing Dilemma of Loyalty to the Firm /John C. SJ. Haughey --Section III /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --Values/Work/Education: Definitions and Context /Lee J. Richmond --Six Questions for Ethical Educational Management /Michael Bottery --Values Education: A More Effective Route to Managerial Competence? /W. M. Robb --The Educative Dimensions of Workplace Democracy /W.J. Toth --Influences on the Value-Mediating Work of Educational Leaders /K.D. Walker --Personal and Social Education in Vocational Preparation /Richard Pring --Contributors /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --Index /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden --VIBS /Samuel M. Natale, Brian M. Rothschild, Joseph W. Sora, and Tara M. Madden. (shrink)

Discussions of the object as a key to understanding central aspects of modern and contemporary art. Artists increasingly refer to "post-object-based" work while theorists engage with material artifacts in culture. A focus on "object-based" learning treats objects as vectors for dialogue across disciplines. Virtual imaging enables the object to be abstracted or circumvented, while immaterial forms of labor challenge materialist theories. This anthology surveys such reappraisals of what constitutes the "objectness" of production, with art as its focus. Among the topics (...) it examines are the relation of the object to subjectivity; distinctions between objects and things; the significance of the object's transition from inert mass to tool or artifact; and the meanings of the everyday in the found object, repetition in the replicated or multiple object, loss in the absent object, and abjection in the formless or degraded object. It also explores artistic positions that are anti-object; theories of the experimental, liminal or mental object; and the role of objects in performance. The object becomes a prism through which to reread contemporary art and better understand its recent past. Artists surveyed include Georges Adéagbo, Art in Ruins, Iain Baxter, Louise Bourgeois, Pavel Büchler, Lygia Clark, Claude Closky, Brian Collier, Jimmie Durham, Fischli & Weiss, Luca Frei, Meschac Gaba, Isa Genzken, Gruppe Geflecht, Eva Hesse, Mike Kelley, John Latham, Antje Majewski, Gustav Metzger, Cady Noland, Gabriel Orozco, Adrian Piper, Falke Pisano, Eva Rothschild, Aura Satz, Kenneth Snelson, Hito Steyerl, Josef Strau, Alina Szapocznikow, Joëlle Tuerlinckx, Erwin Wurm Writers include Homi K. Bhabha, Jack Burnham, Ewa Lajer-Burcharth, Lynne Cooke, Gillo Dorfles, Jean Fisher, Ferreira Gullar, Charles Harrison, Paulo Herkenhoff, Julia Kristeva, Bruno Latour, Bracha Lichtenberg-Ettinger, Jean-François Lyotard, Lev Manovich, Ursula Meyer, Bruno Munari, Georges Perec, Hans-Jörg Rheinberger, Dieter Roelstraete, Howard Singerman, Nancy Spector, Marcus Steinweg, Anne Wagner, Gérard Wajcman, Slavoj Zizek. (shrink)

There are certain uses of and and or that cannot be explained by their normal meanings as truth-functional connectives, even with sophisticated pragmatic resources. These include examples such as The cops show up, and a fight will break out (‘If the cops show up, a fight will break out’), and I have no friends, or I would throw a party (‘I have no friends. If I did have friends, I would throw a party.’). We argue that these uses are indeed (...) distinct from the more ordinary uses of and and or, but that they are nonetheless related in a principled way. To explain them we give an analysis of what we call the dynamic effects of connectives, which arise in all their uses. The special uses at issue are then argued to be instances where the connectives exhibit their dynamic effects without their truth-conditional meaning. (shrink)

In this paper I describe and argue against two positions. The first, espoused by Epicurus and other philosophers, contends that in permanent death, since there is no longer a subject, my own death cannot be a loss for me. I argue that this thesis makes an illicitassumption and itself embodies a conceptual confusion. Therefore, my death can after all have the logical status of a loss for me. The Christian Church, however, has adopted what I call the “official” position; namely, (...) that while my death could be a loss for me, if I am a believer, it must instead be considered a gain. Against this claim, I urge the adoption of a contrary “unofficial” position which argues that even as a believer my death may be a loss for me. I contend that the “official” position embodies internal incoherence and promotes a corrupt version of Christianity. The “unofficial” position, however, is compatible with Christian teaching on self-mortification and more accurately represents New Testament attitudes towards death. Thereby I conclude that regarding my death as loss to myself is neither conceptually absurd nor a failure of faith. (shrink)

The word “power” tends toward divergent formations, and this paper is prompted by the intersection of two of them. The first form taken up here is power as control, while the second form is material power as fuel. The typical modern configuration of the first form implies an understanding of the second form as subordinate. But what I argue here is that insofar as fuel is a condition of the possibility of being human, the identity of the human being has (...) always been embedded in an assemblage consisting of fuel-subject/intersubject. (shrink)

Of the two purposes of this article, the first is to show that the prohibition against intentionally targeting civilians is poorly suited to the current techno-rational landscape of warfare. Sophis...

International Journal of Philosophical Studies, Volume 19, Issue 5, Page 771-777, December 2011.

Our third and final article on the the Israel/Palestine conflict and anti-semitism.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Moral Traditions: An Introduction to World Religious Ethics, and: Understanding Religious Ethics, and: Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological ContextsBrian D. BerryMoral Traditions: An Introduction to World Religious Ethics Mari Rapela Heidt Winona, Minn.: Anselm Academic, 2010. 138 pp. $22.95.Understanding Religious Ethics Charles Mathewes Malden, Mass.: Wiley-Blackwell, 2010. 277 pp. $41.95.Moral Struggle and Religious Ethics: On the Person as Classic in (...) Comparative Theological Contexts David A. Clairmont Malden, Mass.: Wiley-Blackwell, 2011. 245 pp. $99.95These three texts each make significant contributions to comparative religious ethics, a relatively recent discipline that reflects the rise of religious pluralism and globalization. Taken together, these books raise questions about what comparative religious ethics is, how it should be done, and why it should be done. What makes comparative religious ethics “comparative” and to what extent can comparative religious ethics be made genuinely “theological”?Mari Rapela Heidt, who holds a PhD in theological ethics from Marquette University and currently lectures in the religious studies department at the University of Dayton, has written a well-organized and highly accessible introduction to the ethics of the world religions for beginning undergraduate students. Each of the main chapters in her book surveys a major world religion (Hinduism, Buddhism, Judaism, Christianity, Islam, and the Chinese moral tradition) through four lenses: a brief review of the tradition; the moral world of the religion; values, principles, or virtues in the tradition; and the religious tradition on a particular moral issue (e.g., Hinduism on abortion, Buddhism on wealth and poverty, Judaism on the environment, Christianity on war and peace, Islam on men and women, and China’s one-child [End Page 202] policy). The book also includes opening chapters that introduce students to the study of ethics and religious ethics; a final chapter on additional religious moral traditions (Sikhism, Jainism, Bahá’í, and Shinto); sidebars highlighting major religious figures, texts, or events (e.g., Gandhi, Thich Nhat Hanh, Elie Wiesel, the Charter of Medina, and the Cultural Revolution); and discussion questions, bibliography (including visual media), footnotes, a glossary, and an index.Although this book briefly discusses the discipline of comparative religious ethics and some of its descriptive and conceptual methods in its opening chapters, its broad scope and concise treatment mean that the actual task of comparing the similarities and differences in the ethics of the world religions is kept to a minimum. The few detailed comparisons that are made focus largely on Hindu, Buddhist, and Christian understandings of the concepts of reincarnation (29, 34, 64), dharma (18–19, 23–24, 34–35, 64), karma (18–19, 21–23, 35–36, 64), and ahimsa (25–27, 38, 70–71). While the main chapters are organized in a way that facilitates comparison, and discussion questions are included that invite students to observe similarities and differences, the book would be strengthened by giving greater attention to comparison throughout and adding a concluding chapter that summarizes its comparative content. It ends somewhat abruptly with a discussion of the Shinto moral tradition.Charles Mathewes, associate professor of religious studies at the University of Virginia, has written a book that, while limited to Judaism, Christianity, and Islam, achieves much greater comparative sophistication. The text is based on a course he has taught for more than ten years called “Religious Ethics and Moral Problems,” and it bears the marks of a seasoned teacher whose primary audience is advanced undergraduate students, both religious and secular. Mathewes writes from a Protestant Christian perspective “having a strong apocalyptic dimension which is focused on the next life,” acknowledging that Roman Catholics and Eastern Orthodox may find his views “odd or confused” (53). Part 1 discusses the relationship between God and morality and provides an overview of the ethics of each of the three Abrahamic religions. Parts 2 and 3 then examine not only the moral positions but “the arguments animating the traditions” (3) on a wide range of personal and social matters (e.g., friendship, sexuality, marriage and family, lying, forgiveness, capital punishment, war, and the environment). Part 4 turns to the even more ordinary topics of labor, leisure, and life and the more... (shrink)

Form Follows Force : Greg Lynn -- Relational Architecture : Rafael Lozano-Hemmer -- Making to Place : Simryn Gill -- Concluding Remarks : Immanence (Many Lives).

Preface -- Key themes of discussions -- June 2, 1991 session -- June 5, 1991 session -- June 7, 1991 session -- Appendix A: Features of conscious interiority -- Appendix B: Glossary of names -- References -- About the author -- Index.

This article proposes for the figure or cipher of “essayism” three critical homologies: (a) as a name for the effect or intensity of “theory” in US literary-critical and scholarly research practice; (b) as the object of a sometimes sincere and sometimes malicious mourning, in pronouncements of theory’s death; (c) as a mark of the indiscipline of “creative writing,” understood as a space into which English studies and US literary studies have diverted the disruptively writerly energies of imported Continental thought.

An essay exploring the question of 'why study philosophy'?

The ascendancy of aesthetics as a philosophical discipline / Daniel Dahlstrom -- Western philosophy of religion in the last hundred years / Eugene Thomas Long -- Western challenge to the development of the history of Chinese philosophy / A.S. Cua.

Two-Spirit men's sexual conquest stories—or what I am calling sexual coup stories—narrated more than just the sexual encounter. In fact, actual sexual acts are often secondary to the circumstances producing the sexual encounter. In this study, coup stories serve as a form of data revealing the ways in which sexual conquest is a sociosexual practice thoroughly embedded in broader Native community values and cultural patterns for the movement of bodily desire across landscapes predating humanist intellectual and moral intervention. Thus, the (...) intra-acting agencies of Native sexual circulation provide the opportunity to enact a culturally specific form of material-discursive order that when viewed from the epistemological metropole look highly entropic . Yet, Native sexual ontology realizes itself in the phenomena of a sexual circulation whose material-discursive practices appear to be disordered from the highly ordered humanistic center. (shrink)

A study of the major themes in traditional and contemporary philosophy.

This essay uses a specific example—proposals to exclude sugary drinks from the Supplemental Nutrition Assistance Program —to explore some features of the contemporary U.S. administrative state. Dating back to the Wilsonian origins of the U.S. administrative state there has been uncertainty about whether we can and should separate politics and administration. On the traditional view, the agencies are to be kept separate from politics—technocratic and value-neutral—although they are indirectly accountable to the president and Congress. The SNAP exclusions example shows, however, (...) that agencies often must make complex and controversial decisions on their own, decisions that go beyond value-neutral technocratic administration. When authorizing legislation has multiple goals, as we’ll argue is the case in the SNAP example, an agency will have to choose between conflicting statutory mandates. Moreover, as the SNAP example shows, agencies often face complex normative questions of ethics and justice that go beyond the question of how to balance competing aims. The appropriate response to the SNAP exclusions example is not to keep politics out of administrative decision-making, but to develop procedures that allow ethical and political questions to be addressed in agency policy-making, consistent with overarching commitments to fairness and democracy. (shrink)

In the first years of its existence between 1957 and 1960 the efforts of the radical collective the Situationist International (SI) centred on its program of “unitary urbanism.” This program sought to challenge the functionalist character of hegemonic forms of urban planning through novel practices of urban experimentation and contestation. Situationist urbanism arose largely through the collaboration between Guy Debord and the Dutch avant-garde architect Constant. This article explores the political dimension of situationist urbanism and the tensions that led to (...) Constant’s secession from the group in 1960. Through analysis of the affinities and divergences between urbanism in its modernist and situationist forms a case is made for the crucial contribution situationist practices might make to the restoration of public space as a vital arena of contemporary political contestation and community. (shrink)