This paper assesses the role of shadow education (SE), i.e., organised learning activities outside formal schooling, in the lives of secondary school students of different social backgrounds and in different school settings, in a high-stakes context. It draws on multilevel analysis of longitudinal Growing Up in Ireland data, alongside narratives from in-depth case study research in 10 schools. Framed within a social reproduction approach, we show how access to SE as an educational resource is socially stratified, accessible to those with (...) greater levels of family resources, and those attending schools with higher socio-economic student intakes. SE is viewed as an investment, particularly among students with average and above average levels of prior attainment, while high attaining students are less likely to use SE. Perhaps reflecting the normalisation of SE in the Irish context, students do not directly link engagement in such tuition to their socio-emotional wellbeing. (shrink)

What are our responsibilities in the face of injustice? How far should we go to fight it? Many would argue that as long as a state is nearly just, citizens have a moral duty to obey the law. Proponents of civil disobedience generally hold that, given this moral duty, a person needs a solid justification to break the law. But activists from Henry David Thoreau and Mohandas Gandhi to the Movement for Black Lives have long recognized that there are times (...) when, rather than having a duty to obey the law, we have a duty to disobey it. -/- Taking seriously the history of this activism, A Duty to Resist wrestles with the problem of political obligation in real world societies that harbor injustice. Candice Delmas argues that the duty of justice, the principle of fairness, the Samaritan duty, and political association impose responsibility to resist under conditions of injustice. We must expand political obligation to include a duty to resist unjust laws and social conditions even in legitimate states. -/- For Delmas, this duty to resist demands principled disobedience, and such disobedience need not always be civil. At times, covert, violent, evasive, or offensive acts of lawbreaking can be justified, even required. Delmas defends the viability and necessity of illegal assistance to undocumented migrants, leaks of classified information, distributed denial-of-service (DDoS) attacks, sabotage, armed self-defense, guerrilla art, and other modes of resistance. There are limits: principle alone does not justify law breaking. But uncivil disobedience can sometimes be not only permissible but required in the effort to resist injustice. (shrink)

Philosophers are accustomed to thinking about human existence as finite and deathbound. Anne O'Byrne focuses instead on birth as a way to make sense of being alive. Building on the work of Heidegger, Dilthey, Arendt, and Nancy, O'Byrne discusses how the world becomes ours and how meaning emerges from our relations to generations past and to come. Themes such as creation, time, inheritance, birth and action, embodiment, biological determinism, and cloning anchor this sensitive and powerful analysis. O'Byrne's (...) thinking advances and deepens important discussions at the intersections of feminism, continental philosophy, philosophy of religion, and social and political thought. (shrink)

Quelles sont nos responsabilités face à l’injustice ? Les philosophes considèrent généralement que les citoyens d’un État globalement juste doivent obéir à la loi, même lorsqu’elle est injuste, quitte à employer exceptionnellement la désobéissance civile pour protester. Les militants quant à eux, qu’ils luttent pour les droits civiques, contre les violences faites aux femmes ou pour le climat, jugent souvent que l’obligation première est résister à l’injustice.

Air pollution is one of the largest environmental health risks globally but is often imperceptible to people. Air quality smartphone applications provide real-time localized air quality information and have the potential to help people learn about the health effects of air pollution and enable them to take action to protect their health. Hundreds of air quality apps are now available; however, there is scant information on how effective these mobile apps are at educating stakeholders about air pollution and promoting behavioral (...) change to protect their health. In this paper, we test how intrinsic and extrinsic motivations can enhance users’ engagement with air quality information through an app, and favor changes in protective behavior. We developed an air quality app, AirForU, with a built-in research study that was downloaded by 2740 users. We found that engagement was higher for users with intrinsic motivations, such as those who are health conscious, either because they are suffering from heart disease or other conditions aggravated by air pollution, or because they exercise frequently and want to maintain a healthy lifestyle. Extrinsic motivations such as notifications were also effective. App users stated that they frequently shared air quality information with others, learned about the Air Quality Index, and took measures to protect their health while using AirForU app. (shrink)

Siegel and Byrne debate whether perceptual experiences present rich properties or exclusively thin properties.

We propose a model that identifies the configurations of relations between environmental practices and other management practices that can improve employee performance, measured as labor productivity. To test our model, we use the qualitative comparative analysis methodology, which allows us to demonstrate empirically how different configurations of management practices, including environmental practices, quality management systems, teamwork, and interorganizational relations, contribute to work systems in ways that increase labor productivity. Our results, based on data from 4,975 employees from 1,866 firms, show (...) that environmental practices are associated with higher labor productivity only when they are combined with other management practices. (shrink)

What is wrong with government whistleblowing and when can it be justified? In my view, ‘government whistleblowing’, i.e., the unauthorized acquisition and disclosure of classified information about the state or government, is a form of ‘political vigilantism’, which involves transgressing the boundaries around state secrets, for the purpose of challenging the allocation or use of power. It may nonetheless be justified when it is suitably constrained and exposes some information that the public ought to know and deliberate about. Government whistleblowing (...) should then be viewed, along the lines of civil disobedience, as a collective cognition- and legitimacy-enhancing device. (shrink)

For medical schools, the COVID-19 pandemic necessitated examination and curricular restructuring as well as significant changes to clinical attachments. With the available evidence suggesting that medical students’ mental health status is already poorer than that of the general population, with academic stress being a chief predictor, such changes are likely to have a significant effect on these students. This online, cross-sectional study aimed to determine the impact of COVID-19 on perceived stress levels of medical students, investigate possible contributing and alleviating (...) factors, and produce recommendations for medical schools to implement during future healthcare emergencies. The majority (54.5%) of respondents reported levels of stress ranging from moderate to extreme. Higher levels of stress were significantly associated with female gender (p=0.039) and international status (p=0.031). A significant association was also noted between reported stress and the transition to online learning (p<0.0001) and online assessment formatting (p<0.0001), concerns for personal health (p<0.0001) and for the health of family members (p<0.0001). Students who reported higher stress levels were less confident in their government’s management of the crisis (p=0.041). Additionally, students who reported lower stress agreed highly that their medical school had an appropriate response to the crisis (p<0.0001), had provided sufficient information regarding the crisis (p=0.015), that they trust their school in handling the continuing of their education (p=0.020) and that their school had appropriate plans in place to support the continuing of education (p=0.017). (shrink)

Three arguments for the thesis that sex is socially constructed are examined and rejected. No such argument could succeed, because sex is not socially constructed.

In this paper I argue that the classic concept of eternity, as it is presented in Boethius, Anselm and Aquinas, must be understood to involve not only the claim that all temporal things are epistemically present to God, but also the claim that all temporal things areexistentially present to God insofar as they coexist timelessly in the eternal present. I further argue that the concept of eternity requires a tenseless view of time. If this is correct then the existence of (...) an eternal God logically depends on the truth of the tenseless account of time. I conclude by suggesting that the Christian theologian ought to reject a tenseless ontology. (shrink)

The human body has come to be seen as forever susceptible to both external and internal hazards, which in many circumstances require immediate, heroic, and expensive intervention. In response to this, there has been a shift from a treatment‐based healthcare model to one of prevention wherein nurses play an integral role by identifying and assessing risks for individuals, communities, and populations. This paper uses Deborah Lupton’s outline of the spectrum of risk and applies the theoretical works of Foucault and Plato (...) to demonstrate the means by which nurses maintain social order by identifying and counselling risk takers. It also utilizes the work of Deleuze and Guattari to illustrate how Plato’s framework for creating social order through the creation of the good citizen can be viewed as a micro‐fascist system, which has been adopted wholeheartedly by preventative health professionals. The goal of this paper is to present an alternate understanding of risk to provide nurses and other healthcare professionals with a non‐traditional appreciation of certain aspects of their practice as researchers and clinicians. (shrink)

argument fails, and the purpose of this note is to bring out that failure. The view in question which Heck calls the Hybrid Vie~istinguishes between the meanings of names and the contents of beliefs which are expressible using names. According to the Hybrid View the meaning of a name is its referent: names do not have senses. Thus (a) "George Orwell wrote 1984" means the same as (b) "Eric Blair wrote 1984". However, the Hybrid View tells a different story about (...) the beliefs one expresses when one utters (a) or (b). The content of a belief expressed using a sentence that contains a name has more to it than just the referent of the name and whatever properties the sentence ascribes to the name's referent. There is.. (shrink)

Eco-labels emphasize information disclosure as a tool to induce environmentally friendly behaviors by both firms and consumers. The goal of eco-labels is to reduce information asymmetry between producers and consumers over the environmental attributes of a product or service. However, by focusing on this information asymmetry, rather than on how the label meets consumer needs, eco-labels may send irrelevant, confusing, or even detrimental messages to consumers. In this article, the authors investigate how the environmental signal of eco-labels interacts with product (...) characteristics such as brand, quality, and price. In a discrete choice experiment, the authors examine consumer response to two similar eco-labels for wine, one associated with a quality reduction and the other not. The results show that respondents preferred both eco-labeled wines over otherwise identical conventional counterparts when the price was lower and the wine was from a lower quality region. However, they preferred conventional, more expensive wine from a high-quality region. This preference indicates that respondents not only obtain some warm glow value from eco-labeled wine but also possibly interpret eco-labeling as a signal of lower quality. This relationship held across both types of eco-labels, meaning that consumers did not understand the difference between them. This research contributes to the literature on information disclosure policies by highlighting important elements for effective eco-labels. These elements include consumer awareness and understanding of the eco-label, and consumer willingness to pay for an eco-labeled product. The results emphasize the need to create eco-labels that communicate clearly both the environmental attributes and the private benefits associated with them. (shrink)

Soilless crops are commonly used in rooftop agriculture because they easily adapt to building constraints. However, acceptance of the produce derived from this system may be controversial. This paper evaluates consumers’ acceptance of food from RA in Mediterranean cities, focusing on the quality of the product, production system, and consumers’ motivations. We surveyed 238 respondents on the UAB university campus as potential consumers. The survey was distributed via an Internet-link that was provided along with a sample of tomatoes from RA. (...) The results showed that most people approved the quality of RA products and perceived them to be local and fresh. The respondents exhibited acceptance of soilless-produced tomatoes and considered them to be environmentally better than conventionally produced ones. Cluster analysis revealed that consumers with high income levels and a university education had a better perception of the quality and proposed a higher price for RA products, but no difference was found regarding their environmental perception of this products. Moreover, people who possessed more information about the product also had a higher perception of the quality and production system and would pay more for them. The main concerns of consumers were related to food safety and the social impact of RA. Additional research is needed to improve the sustainability of RA, and the applied measures should be communicated to potential consumers to enhance their acceptance and success. (shrink)

In this paper, I argue that the principle of fairness can license both a duty of fair play, which is used to ground a moral duty to obey the law in just or nearly just societies, and a duty of resistance to unfair and unjust social schemes. The first part of the paper analyzes fairness’ demands on participants in mutually beneficial schemes of coordination, and its implications in the face of injustice. Not only fairness does not require complying with unfair (...) and unjust social schemes, but it also prohibits benefiting from such schemes. I use the case of racial segregation in the U.S. to illustrate this latter argument, and consider some objections to my investigation, given the availability and straightforwardness of justice. The second part of the paper elaborates the argument for the duty to resist. The Radical Reform argument first establishes, by elimination of the alternatives (exit and restitution), that the principal way for citizens to cease benefiting from an unfair and unjust social scheme is to radically reform it. The Resistance Argument then shows that resistance is crucial to bring about reform, so that one ought to resist unfair and unjust schemes from which one benefits. Next, I offer two arguments for collective resistance and political solidarity, one based on empirical considerations and the other based on fairness. Finally, I consider the costs of the resistance efforts which fairness may require. (shrink)

-/- Professor Hick's recent contribution to Religious Studies, ‘On Grading Religions’, is, like all his work, lucidly written and full of philosophical meat. A complete discussion of his paper in the light of his earlier work would require a lengthy study for which there is no space here; the intention of this short reply to Professor Hick is different. We feel that the view expressed in this and other works of Professor Hick's is in danger of becoming the conventional wisdom (...) about the functions of reason in assessing religious truth-claims among philosophers of religion on both sides of the Atlantic, and that this should not be permitted to happen without some wider ventilation of the extremely important philosophical issues at stake. This reply is thus an attempt to stimulate controversy and to explore alternatives. (shrink)

_the a priori role_ (for word T). For instance, perhaps anyone who understands the word _water_ is able to know, without appeal to any further a posteriori information, that _water_ refers to the clear, drinkable natural kind whose instances are predominant in our oceans and lakes (if _water_ refers at all.

Is hactivism the new civil disobedience? I argue that most recent hacktivism isn't, and shouldn't be shoehorned into the category of civil disobedience. I sketch instead a broad matrix of electronic resistance, attentive to the many shapes and goals of hacktivism and I locate five clusters on it, briefly sketching possible dimensions of normative assessment for each: vigilantism, whistleblowing, guerrilla communication, electronic humanitarianism, and electronic civil disobedience.

From its earliest beginnings, political thought has grappled with the problem of those who both do and do not belong to the city, those who cannot be exactly included or excluded, that is to say, with the problem of difference. Most often this emerges first as the problem of what to do with women. Communitas is an intense engagement with central figures in the history of political thought – Augustine, Hobbes, Rousseau – but also a remarkably efficient avoidance of women (...) and difference. Even as he deals with Augustine, who cannot stop discussing begetting and desire, and Hobbes, who insists on the maternal right of nature, Esposito's attention remains fixed on the fraternal violence rather than parental sex as the founding of community, and the result is a strangely phallic work. (shrink)

Book review for 50 Concepts for a Critical Phenomenology, edited by Gail Weiss, Anne V. Murphy, and Gayle Salamon (2020).

The COVID-19 pandemic has prompted unprecedented global disruption. For medical schools, this has manifested as examination and curricular restructuring as well as significant changes to clinical attachments. With the available evidence suggesting that medical students’ mental health status is already poorer than that of the general population, with academic stress being a chief predictor, such changes are likely to have a significant effect on these students. In addition, there is an assumption that these students are an available resource in terms (...) of volunteerism during a crisis. This conjecture should be questioned; however, as those engaging in such work without sufficient preparation are susceptible to moral trauma and adverse health outcomes. This, in conjunction with the likelihood of future pandemics, highlights the need for ‘pandemic preparedness’ to be embedded in the medical curriculum. (shrink)

En 2014 et 2015 se sont tenus à Paris une série d’ateliers de recherches « Autour d’Alexandre de Halès », coorganisés par Claire Angotti, Sophie Delmas, et Dominique Poirel 1.Le point de départ de ces ateliers fut le constat d’un paradoxe: en dépit de son action fondatrice dans l’histoire de l’université de Paris comme dans la naissance d’un courant théologique franciscain, Alexandre de Halès n’avait fait l’objet que d’études nombreuses morcelées. Utiles pour circonscrire ses positions propres sur divers points de (...) doctrine, ces études ne permettaient guère de comprendre l’œuvre et la pensée dans ce qui fait leur originale unité. En... (shrink)

This chapter examines the tension between the justification and the punishment of civil disobedience, and theorists’ common solutions to it, by focusing on two central questions: first, should the state punish civil disobedience? Second, should the civil disobedient accept punishment? It presents the theoretical lay of the land on each of these questions, with particular attention to American jurisprudence on civil disobedience. The third part takes a step back to ask anew, how should we think about civil disobedience? and uncovers (...) some problematic assumptions behind the common theoretical approach to the “problem” of civil disobedience. (shrink)

ABSTRACT:This paper analyzes how national institutional factors affect the adoption of the international environmental management standard ISO 14001, using a panel of 139 countries from 1996 to 2006. The analysis emphasizes that during the emerging phase of the standard, the potential lack of consensus within the constituents of the national institutional environment concerning the value of a new standard could send mixed signals to firms about the standard. The results show that in the early phase of adoption, regulative and normative (...) forces within the institutional environment can work against each other. Results also show that regulative or coercive forces play a relatively more important role in the early phase of adoption of the standard than in the subsequent phases of diffusion. In the later phases of diffusion of ISO 14001, normative forces, such as the diffusion of other management standards, as well as factors related to trade, play a more important role. Because of the similarities between environmental management standards and corporate social responsibility standards, this study can help identify some of the challenges for diffusion of ISO management standards in the area of social responsibility. (shrink)

In this paper, I defend the existence of a moral duty to disobey the law and engage in civil disobedience on the basis of one of the grounds of political obligation—the Samaritan duty. Christopher H. Wellman has recently offered a ‘Samaritan account’ of state legitimacy and political obligation, according to which the state is justified in coercing each citizen in order to rescue all from the perilous circumstances of the state of nature; and each of us is bound to obey (...) the law, as the state demands, because we each have a responsibility to help rescue others when this assistance is not unreasonably costly. Though Wellman recognizes that there can be reasons for disobeying the law and resisting injustice in otherwise legitimate states, he overlooks the possibility that at least some of these reasons could be Samaritan in nature, grounded in the duty to rescue people from peril. As I shall argue, the Samaritan duty supports obligations to disobey the law, when the law prohibits Samaritan rescues, and to engage in civil disobedience, when unjust laws and practices contribute to endangering people. The discussion proceeds as follows. After a brief overview of the Samaritan duty, I articulate my case for Samaritan duties to disobey the law, and duties to engage in civil disobedience when unjust laws, institutions, or practices enable what I call ‘persistent Samaritan perils’. I then examine and respond to several objections to my account: first, that the costs of law-breaking are unreasonable, and thus cannot be morally required; second, that individuals’ particular acts of protest and civil disobedience do not appear to make any difference to the rescue, and thus cannot be required; third, that I stretch the Samaritan duty beyond recognition; and fourth, that the Samaritan duty binds us to help people in need or peril anywhere, not particularly at home. I consider in conclusion the advantages and limits of my account of citizens’ Samaritan duties in the face of injustice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Humanist History of Mathematics?Regiomontanus's Padua Oration in ContextJames Steven ByrneIn the spring of 1464, the German astronomer, astrologer, and mathematician Johannes Müller (1436–76), known as Regiomontanus (a Latinization of the name of his hometown, Königsberg in Franconia), offered a course of lectures on the Arabic astronomer al-Farghani at the University of Padua. The only one of these to survive is his inaugural oration on the history and utility (...) of the mathematical arts.1 Regiomontanus tells his audience that the purpose of the oration is torelate first the origin of our arts, and among which nations they first began to be cultivated, in what way they were at last translated from various foreign tongues into Latin, which of our ancestors were famed in these disciplines, and to whom in our lifetimes recognition should be granted.2To this end, he offers a history of the quadrivial arts (arithmetic, geometry, music, and astronomy) and other important mathematical disciplines from [End Page 41] antiquity to his own time, praises their utility, and exhorts his audience to revive the languishing study of mathematics at Padua. Astrology, a discipline with which Regiomontanus himself was closely associated, is singled out for particular praise.Traditionally, Regiomontanus's Padua oration has been seen through the lens of its rather obvious humanism. In particular, the Padua oration has come to be understood as the rhetorical embodiment of the fifteenth-and-sixteenth-century revival of ancient (Greek) mathematics. Just as this revival is inextricable from the rise of humanism, so Regiomontanus has come to be seen as an exemplar of humanist mathematics.3 It is the aim of this paper to examine the Padua oration in the context both of contemporary humanist rhetoric and of Regiomontanus's own intellectual background in order to argue that, while the oration is stylistically consistent with humanist norms, the vision of mathematics presented in it is also deeply grounded in the university mathematical curriculum and in Regiomontanus's own reading of mathematical texts.Regiomontanus was educated primarily at the University of Vienna (he was also briefly at the University of Leipzig), where he enrolled in 1450, completed his baccalaureate in 1452 and became a master in 1457.4 He remained at Vienna until 1461, when the death of his friend and teacher Georg Peurbach prompted him to travel to Italy with his patron, Cardinal Bessarion.5 In Regiomontanus's day Vienna was probably the most important of the German universities, rivaled only by Prague, whose prestige had declined after it was stripped of its theology faculty in the aftermath of the Hussite Wars.6 The curriculum at the University of Vienna was modeled [End Page 42] after that of Paris, and Parisian scholars played a major role both in its founding in 1365 and in its re-establishment (this time with a theology faculty) in 1384.7Most importantly for the purposes of this paper, the Viennese mathematical curriculum of Regiomontanus's day included all of the traditional authorities taught at Paris in the fourteenth century. For arithmetic and algebra, various "algorisms" (prose or poetry instructions for carrying out arithmetical operations that often also included a small amount of number theory) were the basic texts, supplemented in the fourteenth century by the Quadripartitum numerorum of Jean de Murs. Jordanus de Nemorare's De numeris datis and al-Khwarizmi's Algebra were common sources for those engaged in more advanced studies (i.e., they were not normally the subject of ordinary lectures, but were readily available to interested students, and would perhaps have been the subject of occasional extraordinary lectures). Euclid's Elements, supplemented by the commentaries of Pappus and Campanus, was the central text for geometry, and a number of medieval texts on practical and speculative geometry were in circulation as well. For astronomy, the Sphere of Sacrobosco and the Theorica planetarum were the most commonly used teaching texts, sometimes supplemented by al-Farghani's Elements of Astronomy (the subject of Regiomontanus's Padua lectures). Advanced students could read numerous more specific treatises by Arabic and Latin authors. For optics, the Perspectiva communis of John Peckham was the most common basic text, with texts... (shrink)

While philosophers usually agree that there is room for civil disobedience in democratic societies, they disagree as to the proper justification and role of civil disobedience. The field has so far been divided into two camps—the liberal approach on the one hand, which associates the justification and role of civil disobedience with the good of justice, and the democratic approach on the other, which connects them with the value and good of democracy. William Smith’s Civil Disobedience and Deliberative Democracy offers (...) a ‘deliberative’ theory, which constitutes an attractive synthesis of the two camps as it conceives of civil disobedience as a guardian of both justice and deliberative democracy. In this review essay, I first revisit the ‘problem’ of civil disobedience, examining in particular the two pillars of the case against civil disobedience as Smith depicts it, namely, the prohibition on legal disobedience established by the moral duty to comply, and the notion that civil disobedience strains the bonds of civic friendship. I suggest, contra, that the duty to comply as Smith defends it fails to be comprehensive because it is tightly bound to deliberative democratic procedures, which are involved in the making of only a portion of authoritative decisions; and, contra, that civil disobedience does not strain, but instead invigorates, civic friendship. Second, I entertain the possibility that citizens have a moral duty, not a mere right, to resist injustice. I show that Smith’s theory, in particular his account of the moral duty to comply, provides the resources to defend a general duty to resist injustice which, depending on the circumstances, can demand protesting the law or frustrating injustice. Third, I contend that Smith’s conception of the different contexts of injustice—he identifies three main ones—should be expanded to include what I call ‘official disrespect’ and ‘deliberative ignorance’. I argue that each context offers reasons to disobey the law but not necessarily in the civil manner determined by Smith. (shrink)

Is the civic duty to report crime and corruption a genuine moral duty? After clarifying the nature of the duty, I consider a couple of negative answers to the question, and turn to an attractive and commonly held view, according to which this civic duty is a genuine moral duty. On this view, crime and corruption threaten political stability, and citizens have a moral duty to report crime and corruption to the government in order to help the government’s law enforcement (...) efforts. The resulting duty is triply general in that it applies to everyone, everywhere, and covers all criminal and corrupt activity. In this paper, I challenge the general scope of this argument. I argue that that the civic duty to report crime and corruption to the authorities is much narrower than the government claims and people might think, for it only arises when the state (i) condemns genuine wrongdoing and serious ethical offenses as “crime” and “corruption,” and (ii) constitutes a dependable “disclosure recipient,” showing the will and power to hold wrongdoers accountable. I further defend a robust duty to directly report to the public—one that is weightier and wider than people usually assume. When condition (ii) fails to obtain, I submit, citizens are released of the duty to report crime and corruption to the authorities, but are bound to report to the public, even when the denunciation targets the government and is risky or illegal. (shrink)

O’BYRNE P and WATTS J. Nursing Inquiry 2012 [Epub ahead of print] Include, differentiate and manage: gay male youth, stigma and healthcare utilizationIn Canada, there has been a recent increase in HIV incidence among young men who have sex with men. However, gay male youth (GMY) may forego HIV testing due to fear of stigmatization. Therefore, the aim of this research was to explore the perceptions of stigma in health care within this population. The research was conducted through a (...) series of semi‐structured interviews with eight GMY aged 20–29, who frequented a gay‐friendly clinic in downtown Ottawa, Canada. In a sub‐analysis of the interviews utilizing the work of Hardt and Negri’s three‐part sequence – inclusion, differentiation and management – we found that homosexuality‐related stigmatization affects the interaction between GMY and health professionals. Interview participants perceived HIV‐related risk counselling as a manifestation of stigma. These findings reveal that the experience of stigma and stigmatization is not necessarily based on health professionals’ intentions, but rather, on patients’ perceptions of the interactions they have with health professionals. Specific modifications to the delivery of health care may help to overcome stigmatization. (shrink)

O’BYRNE P. Nursing Inquiry 2012; 19: 357–367 Nomadic sexualities: an in‐depth case study about unsafe sexIn an era when researchers are identifying increased rates of unsafe sex among gay and bisexual men, it is important that the practice of unsafe sex be adequately explored. While much literature is already dedicated to this topic, only recently have researchers begun to develop in‐depth understandings of the personal meanings that people ascribe to unsafe sex. This study continues such explorations by examining (i) (...) why one self‐defined gay man engaged in unsafe sex, and (ii) how he defined unsafe sex. The findings suggest that, for this man, his sexuality is nomadic and that what he feels is unsafe sex is the outcome of his nomadic sexuality conflicting with social imperatives for sexual stratification. (shrink)

Wilfred Sieg and John Byrnes. K-Graph Machines: Generalizing Turing's Machines and Arguments.