Through this book, we offer a map for navigating relationships and analytical tools that provide theoretical and practical contexts for getting to the heart or root of positive relationship building in school environments and beyond.

Race difference and whiteness — key elements in the construction of my cultural identity — became a focus of my reflective practice that began over 5 years ago. This article reflects critically on the production of white identity from my social location as a white nurse. My attention focused on two aspects of whiteness: the social location from which I live and learn, and the hegemonic but unmarked discourse that informs the knowledge I read and create as a (...) researcher. My white identity is characterized by four features: the absent presence of whiteness; the need for an oppositional identity; the entitlement of choice and subjectivity; and the denial of a dominant position and relation to the racialized Other. Exploring these features is critically important at this juncture in global and professional history because of the persistence of neoliberalism and the popularity of culturalist approaches to diversity. Examining the process of my radicalization about race simultaneously calls attention to the historiography of ideas about whiteness and race difference and the institutionalization of beliefs and practices about race difference that continuously reproduce racialized identities and inform collective nursing practice and research. (shrink)

Can recognition theories distinguish legitimate from illegitimate claims to recognition put forward by social movements? This paper identifies an under-theorised problem of recognition theories: in viewing struggles for recognition as a force for social progress in the mould of the New Social Movements of the 1960s and 1970s, existing accounts have trouble identifying and ruling out illegitimate claims to recognition as formulated by contemporary counter-movements like white supremacists or men’s rights activists. I refer to this issue as the symmetry (...) problem of recognition since it amounts to difficulties in identifying grounds for excluding illegitimate claims to recognition that do not also symmetrically justify the exclusion of legitimate ones (and vice versa). I argue that criteria for telling apart legitimate from illegitimate claims to recognition need to include interpretation issues as a dimension of analysis, which consequently requires incorporating democratic deliberation as a necessary component of recognition theory. (shrink)

The Ethics of Technology. Methods and Approaches avoids the overly simplistic and individualistic approach to the ethics of technology, which might otherwise mislead the reader into a superficial understanding of the discipline. Too often, the ethics of technology is reduced to an overt and over reliance on professional codes, ethical theories (spelled out in terms of the dichotomy between deontology and utilitarianism) and the application of a prescribed heuristic to what most often are black and white individualistic dilemmas described (...) by case studies. The collection of essays edited by Hansson is thus an important contribution to the growing body of literature on the ethics of technology, as it questions and brings to light the broader purpose of engineering and the conceptual tools required for the responsible practice of the profession if we are to enable engineers to address structural issues. (shrink)

This paper explores the relation between victims’ stories and normativity. As a contribution to understanding how the stories of those who have been abused or oppressed can advance moral understanding, catalyze moral innovation, and guide social change, this paper focuses on narrative as a variegated form of representation and asks whether personal narratives of victimization play any distinctive role in human rights discourse. In view of the fact that a number of prominent students of narrative build normativity into their accounts, (...) it might seem obvious that there is a connection between victims’ stories and moral insight. However, the category of victims’ stories spans an enormous variety of texts – private diaries, memoirs written for publication, interviews with journalists or social scientists, depositions prepared by human rights workers, stories shared with like-minded activists or with support groups, stories told to medical professionals, and testimony in courts, truth commissions and asylum hearings, to mention just some of the possibilities. The different contexts of elicitation and the different rules governing expression in these sites should make us wary of ready generalizations about the nature of victims’ narratives. Moreover, I doubt that existing explications of the way in which norms figure in narratives yield satisfactory theories of the contribution victims’ stories can make to discovering and defending just policies and practices. I consider two of the most prominent accounts of the relation between narrative and normativity. For different reasons, the account Anthony Amsterdam and Jerome Bruner present in their work on narrative and law and the account Hayden White presents in his work on narrative and history fail to appreciate the capacity of victims’ stories of abuse to advance understanding of and increase respect for human rights. In defense of the value of victims’ stories, I propose an account of the relation between normativity and a salient type of victim’s narrative that seems especially resistant to integration into human rights discourse. -/- . (shrink)

Participation in collective action is known to be driven by two appraisals of a social situation: Beliefs that the situation is unfair and beliefs that a group can change the situation. Anger has been repeatedly found to mediate the relationship between injustice appraisals and collective action. Recent work suggests that the emotion of being moved mediates the relationship between efficacy appraisals and collective action. Building on this prior work, the present research applies kama muta theory to further investigate the relationship (...) between efficacy appraisals and collective action. Kama muta is a positive emotion that is evoked by a sudden intensification of communal sharing, and largely overlaps with the English concept being moved. We investigated its relationship with collective action in both advantaged and disadvantaged racial groups in the context of the Black Lives Matter Movement in Spring of 2020. In one pilot study and one main study, we confirmed that anger toward the system of racial inequalities mediated between injustice and collective action intentions, and that kama muta toward the movement mediated between collective efficacy and collective action intentions. Both mediations were found for both Black and White participants. We also observed additional unpredicted paths from anger to kama muta and from efficacy to anger. Together, this provides evidence for the pivotal role of emotions in collective action intentions, but also points out that appraisals need to be better understood. (shrink)

Previous research has demonstrated that ratings of the perceived pleasantness and quality of odors can be modulated by auditory stimuli presented at around the same time. Here, we extend these results by assessing whether the hedonic congruence between odor and sound stimuli can modulate the perception of odor intensity, pleasantness, and quality in untrained participants. Unexpectedly, our results reveal that broadband white noise, which was rated as unpleasant in a follow-up experiment, actually had a more pronounced effect on participants’ (...) odor ratings than either the consonant or dissonant musical selections. In particular, participants rated the six smells used as being less pleasant and less sweet when they happened to be listening to white noise, as compared to any one of the other music conditions. What is more, these results also add evidence to support the existence of a close relationship between an odor’s hedonic character and the perception of odor quality. So, for example, independent of the sound condition, pleasant odors were rated as sweeter, less dry, and brighter than the unpleasant odors. These results are discussed in terms of their implications for the understanding of crossmodal correspondences between olfactory and auditory stimuli. (shrink)

This chapter contains section titled: “Human” Versus “Person” Human, Person and Ethics Philosophical Ethics Ethics and Nonhumans “Alien Intelligence” Two Questions.

Killing is a topic that divides superhero fans like no other. Wonder Woman is a curious case, though. Traditionally associated with compassion and love, Diana is also a fierce warrior. While seeing Wonder Woman's choice through the lens of moral philosophy, it would seem that the deck is stacked against Lord in terms of one school of ethics, consequentialism. Consequentialism requires that we make a moral decision by choosing the option with the best (or least bad) outcomes. The simple (...) math dictates that Wonder Woman can guarantee the least loss of life by killing Max Lord. The decision Wonder Woman faced with respect to Max Lord closely resembles the one Superman faced when three renegade Kryptonians, each more powerful than Superman, wiped out the entire population of an Earth in an alternate dimension and threatened to do the same in his. (shrink)

The topic of the self has long been salient in feminist philosophy, for it is pivotal to questions about personhood, identity, the body, and agency that feminism must address. In some respects, Simone de Beauvoir's trenchant observation, "He is the Subject, he is the Absolute — she is the Other," sums up why the self is such an important issue for feminism. To be the Other is to be the non-subject, the non-person, the non-agent — in short, the mere body. (...) In law, in customary practice, and in cultural stereotypes, women's selfhood has been systematically subordinated, diminished, and belittled, when it has not been outright denied. Since women have been cast as lesser forms of the masculine individual, the paradigm of the self that has gained ascendancy in U.S. popular culture and in Western philosophy is derived from the experience of the predominantly white and heterosexual, mostly economically advantaged men who have wielded social, economic, and political power and who have dominated the arts, literature, the media, and scholarship. Responding to this state of affairs, feminist philosophical work on the self has taken three main tacks: (1) critique of established views of the self, (2) reclamation of women's selfhood, and (3) reconceptualization of the self to incorporate women's experience. This entry will survey feminist perspectives on the self from all three of these angles. (shrink)

The acquisition and evolution of speech production, discourse and communication can be negatively impacted by brain malformations. We describe, for the first time, a case of developmental dynamic dysphasia (DDD) in a right-handed adolescent boy (subject D) with cortical malformations involving language-eloquent regions (inferior frontal gyrus) in both the left and the right hemispheres. Language evaluation revealed a markedly reduced verbal output affecting phonemic and semantic fluency, phrase and sentence generation and verbal communication in everyday life. Auditory comprehension, repetition, naming, (...) reading and spelling were relatively preserved, but executive function was impaired. Multimodal neuroimaging showed a malformed cerebral cortex with atypical configuration and placement of white matter tracts bilaterally and abnormal callosal fibers. Dichotic listening showed right hemisphere dominance for language and functional magnetic resonance imaging (fMRI) additionally revealed dissociated hemispheric language representation with right frontal activation for phonology and bilateral dominance for semantic processing. Moreover, subject D also had congenital mirror movements (CMM), defined as involuntary movements of one side of the body that mirror intentional movements of the other side. Transcranial magnetic stimulation and fMRI during voluntary unimanual (left and right) hand movements showed bilateral motor cortex recruitment and tractography revealed a lack of decussation of bilateral corticospinal tracts. Genetic testing aimed to detect mutations that disrupt the development of commissural tracts correlating with CMM (e.g., Germline DCC mutations) was negative. Overall, our findings suggest that DDD in subject D resulted from the underdevelopment of the left inferior frontal gyrus with limited capacity for plastic reorganization by its homologous counterpart in the right hemisphere. Corpus callosum anomalies probably contributed to hinder interhemispheric connectivity necessary to compensate language and communication deficits after left frontal involvement. (shrink)

This article analyzes ‘commemorative’ images of Diana Spencer for how they invoke tropes of charity and sympathy to produce racialized mediations of history, memory, motherhood and US national identity. Drawing from cultural theory that establishes technologies of memory and forgetting as material forces, this discussion illumines how images of Diana appearing in such popular US magazines as People and Life incorporate visual scripts of race and sentiment that have historically demarcated the relative social value(s) of maternity and reproduction. (...) Understanding visual culture as a force that is both structured by and structuring of hierarchies of power enables us to see how the posthumous circulation of images of ‘Our Princess’ are indeed not ideologically innocent memorializations. Rather, these images are the physical, embodied material of a national monument that provides faithful ‘visitors’ an affective connection to historically idealized notions of whiteness, motherhood, and the family. (shrink)

Introduction -- The mathematical roots of the concept of analogy -- Aristotle : the uses of analogy -- Aristotle : analogy and language -- Thomas Aquinas -- Immanuel Kant -- Karl Barth -- Final reflections.

Drawing on contemporary agency theory and the phenomenological-existential tradition, this paper uses Mr. Stevens, the narrator-butler of Kazuo Ishiguro’s The Remains of the Day, to examine the interplay and potential tensions between different aspects (and thus different standards) of human agency. Highlighting the problem of mission creep described by John Martin Fischer, in which a notion expands beyond the original purpose, I use Stevens’s thoughts on dignity to outline three different ways actions can (or can fail to) trace back to (...) agents—autonomy as self-control, authenticity as sincerity, and authenticity as ownership. I then propose that the way Stevens embraces and acts consistently within his subservient professional role (autonomy as self-control) weakens his ability to take responsibility for his life in the sense required by authenticity as ownership. Because the self-responsibility of authenticity requires normative flexibility (the ability to revise and reshape one’s commitments and values), when normatively inflexible agents act in self-controlled ways according to their roles or welfare standards, they may limit their ability to take responsibility for their lives. In addition to illuminating debates about whether robust human agency is compatible with subservience, the normative flexibility involved in authenticity has implications for human agency more broadly. (shrink)

Agonism emerged three decades ago as an assault on the overemphasis in political theory on justice and consensus. It has now become the norm. But its character and relation to core values of democracy are not as unproblematic today as is often thought, an issue that becomes more pressing as contemporary politics increasingly seem locked into notions of unrelenting conflict between “friends” and “enemies.” This essay traces alternative ontological roots and ethical implications of agonism, distinguishing between “imperializing” and “tempered” modes. (...) The former, exemplified in the popular Schmitt-Mouffe formulation, is shown to be fundamentally flawed in its failure to conceive politics in a fashion that does not allow the dynamic of friend–enemy to imperially trump appeals to democratic norms. In a world of insurgent white nationalism in democratic polities, this is no small fault. “Tempered” agonists, such as William Connolly and Bonnie Honig, offer ontologies where democratic norms can gain traction. Despite the admirable qualities of these alternatives, their formulations are nevertheless not fully persuasive. The difficulty lies in their underarticulated accounts of equality. I suggest an alternative formulation of agonism that embraces a central role for the idea of the moral equality of voice, a value that resides in the seam between notions of difference, resistance, and conflict emphasized by agonists, on the one hand, and the idea of fairness emphasized by notions of democratic justice, on the other. (shrink)

This book engages with widespread current anxieties about the future of work and its place in a fulfilled human life.

Revision of thesis (Ph. D.)--U.C.L.A., 1982?Includes index. Bibliography: p. 151-156.

Recent developments, both in the cognitive sciences and in world events, bring special emphasis to the study of morality. The cognitive sciences, spanning neurology, psychology, and computational intelligence, offer substantial ad- vances in understanding the origins and purposes of morality. Meanwhile, world events urge the timely synthesis of these insights with traditional ac- counts that can be easily assimilated and practically employed to augment moral judgment, both to solve current problems and to direct future action. The object of the following (...) paper is to present such a synthesis in the form of a model of moral cognition, the ACTWith model of conscience. The purpose of the model is twofold. One, the ACTWith model is intended to shed light on personal moral dispositions, and to provide a tool for actual human moral agents in the refinement of their moral lives. As such, it relies on the power of personal introspection, bolstered by the careful study of moral exemplars available to all persons in all cultures in the form of literary or religious fig- ures, if not in the form of contemporary peers and especially leadership. Two, the ACTWith model is intended as a minimum architecture for fully func- tional artificial morality. As such, it is essentially amodal, implementation non-specific and is developed in the form of an information processing control system. There are given as few hard points in this system as necessary for moral function, and these are themselves taken from review of actual human cognitive processes, thereby intentionally capturing as closely as possible what is expected of moral action and reaction by human beings. Only in satisfying these untutored intuitions should an artificial agent ever be properly regarded as moral, at least in the general population of existing moral agents. Thus, the ACTWith model is intended as a guide both for individual moral develop- ment and for the development of artificial moral agents as future technology permits. (shrink)

In the noble tradition of Jaron Lanier's You Are Not a Gadget (Penguin, 2011), Curtis White's We, Robots takes the radical position that maybe we shouldn't cede every bit of control, humanity, and decision making to technology, and that the techno-futurists in our mix have things dangerously backwards. What a notion! In this sharply argued and rousing book, White not only attacks the technology-loving establishment, but offers a beautiful and essential alternative.

From climate change to fossil fuel dependency, from the uneven effects of natural disasters to the loss of biodiversity: complex socio-environmental problems indicate the urgency for cross-disciplinary research into the ways in which the social, the natural and the technological are ever more entangled. This ground breaking text moves between environmental sociology and environmental geography, political and social ecology and critical design studies to provide a definitive mapping of the state of environmental social theory in the age of the anthropocene. (...) Environments, Natures and Social Theory provokes dialogue and confrontation between critical political economists, actor network theorists, neo-Malthusians and environmental justice advocates. It maps out the new environmental politics of hybridity moving from hybrid neo-liberals to end times ecologists, from post environmentalists to cyborg eco-socialists. White, Rudy and Gareau insist on the necessity of a critical but optimistic hybrid politics, arguing that a more just, egalitarian, democratic and sustainable anthropocene is within our grasp. This will only be brought into being, however, by reclaiming, celebrating and channeling the reconstructive potential of entangled hybrid humans as inventive hominids, creative gardeners, critical publics and political agents. Written in an accessible style, Environments, Natures and Social Theory is an essential resource for undergraduate and postgraduate students across the social sciences. (shrink)

All right, first off I need to disappoint some people who despise reading the fine print on things or just plain love to speed-read only large fonts: this is not only not my last lecture, I m not even retiring anytime soon. So sorry to those of you poised to shout Good riddance to bad rubbish! at the end of this soliloquy. You re going to have to be patient a while longer.

The selections in this anthology provide original sources for an understanding of the development of American thought and society. The central theme of the book deals with the impact of modern science and scientific method upon thinkers from the time of Edwards to that of Dewey. Some philosophers responded by trying to limit the scope of science in order to protect their threatened moral and religious beliefs. Others tried to use science and scientific method to restructure common sense, theology, metaphysics, (...) morals, and even society itself. This volume presents the many diverse reactions, including the transcendentalism of Emerson, the pragmatism of Charles Peirce and William James, and the naturalism of Santayana and Dewey. Because the philosophers of this period felt that contemporary cultural issues were as much the province of philosophy as abstract theoretical questions, several selections reflect the impact of science on other areas of civilization, including religion, morals, law, education, and politics.Although the anthology focuses on leading American philosophers from the eighteenth century to the mid-twentieth century, selections from Locke, Coleridge, and Spencer are also included because American thinkers have been profoundly influenced by their European masters and contemporaries. Professor White has provided a general preface and concise introductions on each of the philosophers represented. The anthology may be read independently or in conjunction with the editor’s SCIENCE AND SENTIMENT IN AMERICA: Philosophical Thought from Jonathan Edwards to John Dewey – Publisher. (shrink)

The paper argues that nationality and national sentiment have been, until fairly recently, neglected topics in liberal, as distinct from conservative, political and educational philosophy. It claims that the promotion of national sentiment as an educational aim is not incompatible with liberalism, and may indeed be desirable for reasons of personal and cultural identity as well as for redistributive reasons. It then explores a remodelled conception of British nationality in particular; and finally looks at curricular implications.

In lieu of an abstract, here is a brief excerpt of the content:Surprised by DisabilityEmily K. MichaelToday I am meeting Diana, one of my young blind students, for coffee. Soon she will enroll in our summer program that teaches blind teenagers independent living skills and self–advocacy. Her teachers explain that she has prepared questions for me.“So,” Diana begins, as we follow the uneven sidewalk toward the restaurant. “What would you do if you wanted to go outside without your (...) sunglasses?”I can guess why she poses this question, but I conceal my theory for now. Instead, I smile and adjust the large, dark sunglasses that fit over my regular glasses. “Why would I want to do that?”“I don’t know... Just say, you wanted to,” she finishes diffidently. She walks slightly in front of me, the familiar sound of her white cane scraping and tapping against the bricks laid in the sidewalk. I rarely travel with other blind people, so the sound of her cane comforts me.“I’m so sensitive to light that I’d be miserable without my shades,” I explain. I’m careful with my tone here. Like me, Diana is unable to read facial expressions—she listens attentively to vocal cues. She is a smart 13–year–old, and she will notice if I start to sound preachy. [End Page 207]“Okay, so what if you wanted to go out without your cane?”I’m ready for this one: “Diana, my cane keeps me safe. I’m happy to have it with me.” The cane alerts me to vital environmental changes, like the textural difference between sidewalks and streets. Unexpected curbs, sudden stairs, perilous sign-posts, and wayward children become apparent to me through the white cane. It is as if the cane helps sketch the boundaries around me; its contact with objects creates a vivid spatial awareness.I sense that my responses fill Diana with a mixture of defeat and frustration. I have not validated her reticence to use the shades or cane. Nor have I handed her a rhetorical placebo, a catchy phrase she can pull out whenever she feels uncomfortable with her disability. Resisting her white cane and dark glasses, she loathes the idea of looking different. Though neither of us can see others staring, we feel the judgment and pity—and the occasional sense of wonder from those for whom we’re still a novelty, the ones who want to point and exclaim, “Look Ma, a real blind girl!”Both Diana and I carry emblems of blindness that are easily recognized from a distance—visible signs of disability. Other disabled people can “pass” as nondisabled. If they don’t use wheelchairs, crutches, canes, dogs, or braces, no one will know that they have disabilities. Hence, the disabilities that don’t require visible accessories are called “invisible disabilities”—a term that strengthens the connection between disability and appearance.Diana doesn’t want to “look” blind. She wants me to give her an out, to divulge the strategies I’ve devised for leaving the house without my cane and shades. Underneath her casual questions lies the prevailing obsession, “What’s the secret to looking normal?” As a successful blind woman, I must have it figured out. The secret, Diana, is easy to articulate and difficult to enforce. I can write it more readily than I can live it.The secret begins with a very broad spectrum of acceptance. First, I must accept myself as a blind woman who needs a cane and dark glasses to travel in safety and confidence. Then I must accept that these mobility aids are uncommon and highly visible—which means that, almost every time I go out, people will approach me. And lastly, I must accept that the attitudes of others do not determine who I am, that their idea of blindness does not define my experience of it.The white cane was not always easy for me to carry. Though I have been legally blind from birth, I did not use the white cane in my daily life until high school. Before my freshman year, I could pass as nondisabled. At high school, I found myself on a large, crowded campus with only six minutes... (shrink)

The current study examined whether Callous-Unemotional (CU) traits, a core component of psychopathy, modulate neural responses of participants engaged in a social exchange game. In this task, participants were offered an allocation of money and then given the chance to punish the offerer. Twenty youth participated and responses to both offers and the participant’s punishment (or not) of these offers were examined. Increasingly unfair offers were associated with increased dorsal anterior cingulate cortex (dACC) activity but this responsiveness was not modulated (...) by CU traits. Increasing punishment of unfair offers was associated with increased dACC and anterior insula activity and this activity was modulated by CU traits. Higher CU trait participants showed a weaker association between activity and punishment level. These data suggest that CU traits are associated with appropriate expectations of other individual’s normative behavior but weaker representations of such information when guiding behavior of the self. (shrink)

The current research is based on Senninger’s Learning Zone Model applied to the tourists’ comfort zone. This model was created in 2000 and it proved to be useful in many applied areas: Psychology, Sociology, Marketing and Management. This modes is a behavioral one and shows how a person can justify his action based on previous tested experiences or dares to step beyond in fear, learn or growth zone. Our research is extending the existent area of expertise to tourism. We aimed (...) at exploring whether the tourists’ apprehension toward choosing their next destination from a comfort zone perspective or rather from the other zones’ perspectives such as fear, learning or growth. To meet this purpose we conducted a mixed method: firstly a qualitative one, an in-depth interview based on Delphi method with 10 tourism specialists and secondly an online survey on 208 Generation Z tourists. The interviews were meant to help developing a 20 items scale to measure from which of the 4 zones are the respondents making the choice of the future travel destination. Our conclusions show that Gen Z tourists display behaviors that can be associated with learning or growth zones rather than the comfort zone. This is relevant when choosing the next travel destination, because our findings could bring about a new approach to promoting tourist destinations as part of various products. As a result, a large range of managerial tools can better adapt the promotion messages to the target market from a new psychological perspective. (shrink)