This timely book examines the complex and varied relations between educational institutions and societies at war. Drawn from the pages of the _Harvard Educational Review_, the essays provide multiple perspectives on how educational institutions support and oppose wartime efforts. As the editors of the volume note, the book reveals how people swept up in wars “reconsider and reshape education to reflect or resist the commitments, ideals, structures, and effects of wartime. Constituents use educational institutions to disseminate and reproduce dominant ideologies (...) or to empower and inspire those marginalized.” A wide-ranging volume that addresses issues of vital importance within the United States and throughout the world, _Education and War_ fills a crucial void in our understanding of education and its critical role in society. (shrink)

Using measures developed by Singhapakdi et al. (1996, Journal of Business ethics 15, 1131–1140) the perceived importance of ethics and social responsibility (PRESOR) is measured among MBA students in the United States, Malaysia and Ukraine revealing a stockholder view and two stakeholder views. Relativism and Idealism are also measured. The scores of MBA students are compared among each other and with those of the U.S. managers who were part of the original study. Managers'' scores tend to be significantly higher on (...) the Stockholder and Stakeholder II views, and much lower on Relativism than the MBA students. The Malaysian MBA students scored higher than did the American MBA students on Relativism, Idealism and the Stockholder view. The Ukrainian MBA students'' scores on the three PRESOR factors are generally similar to those of the American MBAs, while they had the highest scores of any group on the Relativism scale. Overall, the patterns of responses, as much as the significant differences on specific scales, support the notion that culture, however defined, affects both values and ethics. Several directions for future research are identified.''. (shrink)

One of the largely untapped potentials of Sausserian semiotics is the ability it provides to examine shifts in the cultural meanings attached to objects and ideasacross time. To explore this potentiality, we trace the intertextual evolution of one of the most enduring mythic figures, the vampire. Our analysis begins with ancient texts and moves forward in time to contemporary cinematic and televised depictions of the vampire. We document the deployment of the vampire as a vehicle carrying oppositional meanings as it (...) moves through various eras. For example, vampires may connote both racism and racial resistance, homophobia and gay acceptance, women’s subjugation and women’s empowerment. By using the vampire to mediate contested, liminal regions of cultural discourse, storytellers have constructed increasingly complex and multivocal portraits of this figure. At present, vampire narratives have come to resemble an alternative universe of human morality and behavior, complete with family structures, emotional depth, and interpersonal conflicts. (shrink)

_Experience and Value: Essays on John Dewey and Pragmatic Naturalism _brings together twelve philosophical essays spanning the career of noted Dewey scholar, S. Morris Eames. The volume includes both critiques and interpretations of important issues in John Dewey’s value theory as well as the application of Eames’s pragmatic naturalism in addressing contemporary problems in social theory, education, and religion. The collection begins with a discussion of the underlying principles of Dewey’s pragmatic naturalism, including the concepts of nature, experience, and (...) philosophic method. Essays “Experience and Philosophical Method in John Dewey” and “Primary Experience in the Philosophy of John Dewey” develop what Eames believed to be a central theme in Dewey’s thought and provide a theoretical framework for subsequent discussion. The volume continues with specific applications of this framework in the areas of value theory, moral theory, social philosophy, and the philosophy of religion. Eames’s analysis of value exposes the connection between the immediately felt values of experience and the more sophisticated judgments of value that are the product of reflection. From this basis in moral theory, Eames considers the derivation of judgments of obligation from judgments of fact. This discussion provides a grounding for a consideration of contemporary social issues directed by naturalistic and scientific principles. In the third section, with regard to educational theory, Eames considers possible resolutions of the current dichotomy between the factual worldview of science and the humanistic worldview of the liberal arts. The comprehensive article, “Dewey’s Views of Truth, Beauty, and Goodness,” connects the essays of the first and second sections and explores the placement of Dewey’s value theory with respect to morals and aesthetics. With “Creativity and Democracy,” in the fourth section, Eames also considers the concept of democracy from the standpoint of current and historical issues faced by society. This article hints at a major project of Eames’s intellectual life—the theory of democracy. The volume concludes with a discussion of the difficulty of maintaining the values of religious experience in a scientifically and technologically sophisticated world, the very topic that first brought Eames to philosophy—the meaning of religion and the religious life. Suggested solutions are offered in “The Lost Individual and Religious Unity.” _Experience and Value: Essays on John Dewey and Pragmatic Naturalism _illuminates Eames’ life of inquiry, a life that included moral, social, aesthetic, and religious dimensions of value—all suffused with the influence of John Dewey. _ _ __. (shrink)

This collection is the first extended investigation of the relation between time and memory in Maurice Merleau-Ponty’s thought as a whole as well as the first to explore in depth the significance of his concept of institution. It brings the French phenomenologist’s views on the self and ontology into contemporary focus. Time, Memory, Institution argues that the self is not a self-contained or self-determining identity, as such, but is gathered out of a radical openness to what is not self, and (...) that it gathers itself in a time that is not merely a given dimension, but folds back upon, gathers, and institutes itself. Access to previously unavailable texts, in particular Merleau-Ponty’s lectures on institution and expression, has presented scholars with new resources for thinking about time, memory, and history. These essays represent the best of this new direction in scholarship; they deepen our understanding of self and world in relation to time and memory; and they give occasion to reexamine Merleau-Ponty’s contribution and relevance to contemporary Continental philosophy. This volume is essential reading for scholars of phenomenology and French philosophy, as well as for the many readers across the arts, humanities, and social sciences who continue to draw insight and inspiration from Merleau-Ponty. Contributors: Elizabeth Behnke, Edward Casey, Véronique Fóti, Donald Landes, Kirsten Jacobson, Galen Johnson, Michael Kelly, Scott Marratto, Glen Mazis, Caterina Rea, John Russon, Robert Vallier, and Bernhard Waldenfels. (shrink)

In a ‘Letter from Washington’ in The New Yorker, Elizabeth Drew reported some speculation regarding the mental processes of Ronald Reagan. In Drew’s words:The curious process Drew describes is clearly important in many ways -historically, politically, and perhaps legally. We contend that there is even some epistemological significance to Reagan’s method for the fixation of belief. We shall argue, in particular, that some of those curiously insulated beliefs which Reagan possesses qualify as knowledge under at least one leading causal (...) reliabilist theory of knowledge- that presented by F. Dretske in Knowledge and the Flow of Information. But, as we detail the structure of such beliefs, what is probably evident already will emerge quite clearly, viz., that these beliefs do not amount to knowledge. (shrink)

If we ask ourselves whether ultimate moral conflicts exist, and if we take seriously the goal of capturing ordinary emotional experience in our views about morality, we find the evidence mixed. We might have some reason for concluding that some situations are ultimate moral conflicts, but we also have good reasons of the same kind for concluding that these situations are not ultimate moral conflicts. So this kind of argument does not provide secure enough footing for any sort of powerful (...) criticism of moral theories which deny the existence of ultimate moral conflicts. Those who want to argue for the reality of ultimate moral conflicts can still argue from something other than ordinary emotional experience. Any such alternative strategy, though, will involve a retreat from the idea that ordinary emotional experience provides unambiguous support for the existence of ultimate moral conflicts and a secure point from which to criticize moral theories.I conclude, then, that accepting the reality of ultimate moral conflicts does not allow a truer picture of ordinary emotional experience. I am not sure, though, that this should be good news for those who believe in a moral realm without ultimate moral conflicts. What is most striking about ordinary emotional experience is not its tendency to support one or another picture of the moral realm, with or without ultimate moral conflicts, but its failure to endorse any very determinate picture of a moral realm. This suggests a rather shocking gap in our understanding of the concepts of moral obligation, prohibition, and permission, concepts which, after all, are alleged to play a familiar and vital role in our lives. Perhaps this gap can be filled by arguments beginning somewhere other than ordinary emotional experience. (Although skeptics will point to the failure of deontic logicians to find any decisive reason to choose between accounts that do and do not permit ultimate moral conflicts.) Alternatively, though, the ambiguity of ordinary emotional experience on the question of ultimate moral conflict might provide one kind of support for the suspicion, famously entertained by Elizabeth Anscombe, that the word “ought,” used to refer to a specifically moral realm, is a word “containing no intelligible thought: a word retaining the suggestion of force, and apt to have a strong psychological effect, but which no longer signifies a real concept at all - No content could be found in the notion ‘morally ought’; if it were not that - philosophers try to find an alternative (very fishy) content and to retain the psychological force of the term.” G.E.M. Anscombe, “Modem Moral Philosophy,” Philosophy 33 (1958): 8. (shrink)

The mystery does not always end when the crime has been solved. Indeed, the most insolvable problems of crime and punishment are not so much who committed the crime, but how to see that justice is done. Now, in this illuminating volume, one of America's great legal thinkers, Norval Morris, addresses some of the most perplexing and controversial questions of justice in a highly singular fashion--by examining them in fictional form, in what he calls "parables of the law." The (...) protagonist of these stories, the figure who must see that justice is done, is Eric Blair, a name familiar to most readers: it's the real name of George Orwell. In fact, Morris has set his tales in the time and place of Orwell's famous essay, "Shooting an Elephant," in Moulmein, Burma, in the 1920s. What might seem a curious strategy at first glance--borrowing Orwell's persona to narrate these tales--is actually a brilliant stroke. For in Eric Blair we have an ideal narrator to highlight the complexities of justice: an untrained police lieutenant and junior magistrate, uncertain of judgement--and all the more likely to anguish over judgement, and to examine every facet of a case before deciding. And in 1920s Moulmein we have a neutral time and space in which to consider--free of our own political, religious, or social prejudices--a set of contemporary legal and moral questions that rarely find so calm an arena. And these stories certainly address some highly charged issues--capital punishment, insanity as a murder defense, the "battered wife syndrome" as a murder defense, child custody, "parental neglect" due to religious conviction--to name a few. In each tale, Norval Morris excels at placing Blair at the center of a controversy that has no easy answer, and that he and he alone must decide. In the title story, for instance, a retarded boy, whose only understanding of sex comes from the brothel in which he works, accidentally murders a young girl while raping her, his only defense being "Please sir, I paid her." Blair can see that the boy doesn't realize that he has committed a crime, but both the Burmese and the European community of Moulmein demand the boy's execution. Does capital punishment make sense in such an instance? Does it ever make sense? To broaden our understanding of these intricate cases, Morris concludes each story with a perceptive and often provocative commentary on each issue. After "Brothel Boy," for instance, Morris points out that no reputable study has ever shown capital punishment to be an effective deterrent to future murders, and more surprisingly, that paroled murderers commit proportionately fewer homicides than paroled felons who used a firearm in the commission of their crime. Norval Morris is one of America's foremost experts on crime and punishment, and the stories collected here represent the culmination of a lifetime of thought on the major criminal law debates of our time. A reader of these tales will come away with a deeper understanding of these debates and with a profound respect for the intricacies of justice and the complexity of the law. (shrink)

This paper is concerned with the deployment and the transformation of Gramsci’s notion of hegemony and the purpose it serves. I argue that, in its travel from Rome to London, this notion acquired something like a truth-value. In London the notion yielded what I call ‘hegemony thinking’: a distinctive style of thinking that focused on strategy to carry out effective political interventions. To demonstrate my claim I trace the Marxism Today discussion on the crisis of the Left and strategy in (...) the UK. In particular, I look at the engagements of the late historian Eric Hobsbawm and the cultural theorist Stuart Hall with Gramsci’s work, and examine the appropriation of the coordinates of hegemony by the entrepreneur and Blair policy advisor Geoff Mulgan. (shrink)

Dans son introduction à la collection Moving Words. Writing Dance consacrée à une analyse des évolutions de la recherche anglophone des années 1990 sur la danse, Gay Morris souligne l’héritage d’une historiographie « anecdotique, sans théorisation, et avec un appareil critique très rudimentaire ». Carol Brown confirme que l’histoire de la danse est fondée essentiellement sur l’écriture des « balletomanes » qui ont idéalisé le corps de la danseuse comme une entité anhistorique. Rattachée à un...

Let me begin by summarizing my understanding of some of Hersch’s main points. He proposes 1) that “the use of existential themes and concepts” and “an existential ontology provides a more suitable philosophical grounding for psychotherapeutic theories and practices”; and 2) that “an existential version of the mental status examination… can provide us with a more in-depth understanding of…an individual’s experiential world”. According to Hersch, an existential perspective directs our attention to the existential guilt and anxiety “present inherently in the (...) human situation”. The former, “existential guilt,” “is a kind of.. (shrink)

This essay employs strategies drawn from the emergent field of everyday aesthetics to explore the pleasures of reading Daniel Defoe’s Robinson Crusoe and Samuel Richardson’s Sir Charles Grandison. As a fictional paradigm, Crusoe has been a paradoxical inspiration, inviting critique as a seductive representative of colonial power, on the one hand, and eliciting admiration for his ability to provoke meaningful artistic and intellectual engagement from a diverse group of writers and thinkers, on the other hand. To many ordinary readers, he (...) has proved company worth keeping as a source of inspiration and personal pleasure primarily through his aesthetic approach to the structuring of everyday life. The fiction of Samuel Richardson continues the focus on the everyday, placing even greater emphasis on the relationship between the ethical and the aesthetic. In his final novel, Sir Charles Grandison, pleasure can scarce be felt without some commentary outlining the contours of moral significance, and the very act of moral reasoning is demonstrably affective for characters and readers alike. The essay ends with consideration of the power of literature, especially the realistic novel, to shape the ordinary lives of everyday readers. (shrink)

Grapheme-color synesthetes experience color, not physically present, when viewing symbols. Synesthetes cannot remember learning these associations. Must synesthetic percepts be formed during a sensitive period? Can they form later and be consistent? What determines their nature? We tested grapheme-color synesthete, MC2, before, during and after she studied Hindi abroad. We investigated whether novel graphemes elicited synesthetic percepts, changed with familiarity, and/or benefited from phonemic information. MC2 reported color percepts to novel Devanagari and Hebrew graphemes. MC2 monitored these percepts over 6 (...) months in a Hindi-speaking environment. MC2 and synesthete DN, reported synesthetic percepts for Armenian graphemes, or Cyrillic graphemes + phonemes over time. Synesthetes, not controls, reported color percepts for novel graphemes that gained consistency over time. Phonemic information did not enhance consistency. Thus, synesthetes can form and consolidate percepts to novel graphemes as adults. These percepts may depend on pre-existing grapheme-color relationships but they can flexibly shift with familiarity. (shrink)

This article examines patients’ calls to three different GP services in the United Kingdom. Using conversation analysis, combined with coding of 447 calls, we studied the role of thank you in closing sequences, focusing on their timing and order in relation to service outcome. We show first how patients withhold thank you in orientation to an absent summary or specification of service: patients are more likely to initiate thank you if the receptionist volunteers such a summary. Second, we show there (...) is variation in how appropriately participants project the termination of calls using thank you. Finally, while thank you serves a primary role in managing the termination of calls, the timing, order and design of thank you can also display patient satisfaction. We discuss our findings in terms of service encounters more generally, including implications for larger scale analysis. (shrink)

Feminist Time Against Nation Time offers a series of essays that explore the complex and oftentimes contradictory relationship between feminism and nationalism through a problematization of contemporality. The collection pursues the following questions: how do the specific temporalities of nationalism and war limit and delimit public spaces in which dissent might happen; and how might we account for the often contradictory and ambiguous relationship of "feminism" and "nationalism" through an exploration of the problem of time?

Lists are a recurring feature in Old English and Old Icelandic poetry, and particularly a feature of those poems that are included in the genre wisdom literature and those that have a claim to be among the earliest surviving compositions in each language. Some poems, such as Widsith and Grímnismál, are entirely made up of lists contained within a slight narrative frame; others, such as The Wanderer and Hávamál, have lists embedded within them. Both kinds of poem have posed problems (...) for modern readers and editors, some of whom have dismissed list poems as simply pedestrian and boring, while others have struggled with problems of unity and with the many metrical difficulties that the verse lists in both languages display. An example is the Old English Maxims II , the structure of which has been a major concern of the scholars who have written about the poem. Among them R. MacGregor Dawson argues for a type of unity based on association for both Maxims I and II, asserting that the poems are “not simply lists but mnemonic arrangements in sequences built up by multiple association of ideas, either through meaning or through sound.” The most recent editor of Maxims II, on the other hand, points out that at least one of the perceived divisions in the poem is based on relationships of form rather than meaning or sound. T. A. Shippey goes on to remark that within this sequence there is much variety and that “Of the twenty-four descriptive phrases only three repeat a syntactic and metric shape used previously in the section.”. (shrink)