This paper clears a path toward an understanding of political action in-the-world. It does so by reconstructing Hannah Arendt, Cornelius Castoriadis, and Peter Wagner’s respective political social theories with a view to the hermeneutic-phenomenological problematic of the world. The analysis begins from the recognition of the human condition as always-already situated in-the-world: both within meaningful and shared world contexts, and within an overarching yet underdetermined world horizon. Two inherently interconnected notions of political action emerge from the reconstruction. The first, as (...) world-disclosing or world-interpreting doing, refers to the political critique that arises through the conflict of interpretations of the world, which reveals the world as a context of unity in a plurality. Connectedly, world-forming or world-making action relates to the introduction of novelty into the socio-cultural and historical field. From this view, political projects rearticulate the world following the interpretative critique of the instituted pattern of socio-cultural reality. As I argue, the openness of the underdetermined, overarching world-horizon provides the precondition for political projects that seek to critically reinterpret and rearticulate the socio-cultural institution of the world. Still, the approach to political action in-the-world offered in this paper remains open for development; the thematics of power and the temporality of doing are avenues for further consideration. (shrink)

Encourages Christian teenage girls to explore and discover Truth.

Hume’s moral philosophy is a sentiment-based view. Moral judgment is a matter of the passions; certain traits of character count as virtues or vices because of the approval or disapproval they evoke in us, feelings that express concern we have about the social effects of these traits. A sentiment-based approach is attractive, since morality seems fundamentally to involve caring for other people. Sentiment-based views, however, face a real challenge. It is clear that our affections are often particular; we favor certain (...) persons over others. This poses a problem when it comes to determining the proper content of morality. The ties of sentiment would seem to be in tension with the aspirations of morality toward impartiality and universality. (shrink)

Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza's Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that "being in God" unites Spinoza's metaphysics and ethics. Spinoza's Religion unfolds a powerful, inclusive philosophical vision for the modern age--one that (...) is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn't fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza's famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our 'highest happiness'--to rest in God. Seen through Carlisle's eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself. (shrink)

For Aristotle, excellence is not an act but a habit, and Hume regards habit as ‘the great guide of life’. However, for Proust habit is problematic: ‘if habit is a second nature, it prevents us from knowing our first.’ What is habit? Do habits turn us into machines or free us to do more creative things? Should religious faith be habitual? Does habit help or hinder the practice of philosophy? Why do Luther, Spinoza, Kant, Kierkegaard and Bergson all criticise habit? (...) If habit is both a blessing and a curse, how can we live well in our habits? In this thought-provoking book Clare Carlisle examines habit from a philosophical standpoint. Beginning with a lucid appraisal of habit’s philosophical history she suggests that both receptivity and resistance to change are basic principles of habit-formation. Carlisle shows how the philosophy of habit not only anticipates the discoveries of recent neuroscience but illuminates their ethical significance. She asks whether habit is a reliable form of knowledge by examining the contrasting interpretations of habitual thinking offered by Spinoza and Hume. She then turns to the role of habit in the good life, tracing Aristotle’s legacy through the ideas of Joseph Butler, Hegel, and Félix Ravaisson, and assessing the ambivalent attitudes to habit expressed by Nietzsche and Proust. She argues that a distinction between habit and practice helps to clarify this ambivalence, particularly in the context of habit and religion, where she examines both the theology of habit and the repetitions of religious life. She concludes by considering how philosophy itself is a practice of learning to live well with habit. (shrink)

This article examines medieval and early modern theologies of habit (those of Augustine, Aquinas and Luther), and traces a theme of appropriation through the discourse on habit and grace. It is argued that the question of habit is central to theological debates about human freedom, and about the nature of the God-relationship. Continuities are then highlighted with modern philosophical accounts of habit, in particular those of Ravaisson and Hegel. The article ends by considering some of the philosophical and political implications (...) of the preceding analysis of habit. (shrink)

Objectives: Young people who are concerned that consultations may not remain confidential are reluctant to consult their doctors, especially about sensitive issues. This study sought to identify issues and concerns of adolescents, and their parents, in relation to confidentiality and teenagers’ personal health information.Setting: Recruitment was conducted in paediatric dermatology and general surgery outpatient clinics, and on general surgery paediatric wards. Interviews were conducted in subjects’ own homes.Methods: Semistructured interviews were used for this exploratory qualitative study. Interviews were carried out (...) with 11 young women and nine young men aged 14–17. Parents of 18 of the young people were interviewed separately. Transcripts of tape recorded interviews provided the basis for a framework analysis.Results: Young women were more concerned than young men, and older teenagers more concerned than younger teenagers, about people other than their general practitioner having access to their health information. Young people with little experience of the healthcare system were less happy than those with greater knowledge of the National Health Service for non-medical staff to access their health information. As they grow older, adolescents become increasingly concerned that their health information should remain confidential.Conclusion: Young people’s willingness to be open in consultations could be enhanced by doctors taking time to explain to them that their discussion is completely confidential. Alternatively, if for any reason confidentiality cannot be assured, doctors should explain why. (shrink)

Foreword -- A note on the text -- Overview of themes and context -- Reading the text -- Preface -- Tuning up -- A tribute to Abraham -- A preliminary outpouring from the heart -- Problem I -- Problem II -- Problem III -- Epilogue -- Reception and influence.

Faith in the power and righteousness of retribution has taken over the American criminal justice system. Approaching punishment and responsibility from a philosophical perspective, Limits of Blame takes issue with a criminal justice system that aligns legal criteria of guilt with moral criteria of blameworthiness. Many incarcerated people do not meet the criteria of blameworthiness, even when they are guilty of crimes. The author underscores the problems of exaggerating what criminal guilt indicates, particularly when it is tied to the illusion (...) that we know how long and in what ways criminals should suffer. Our practice of assigning blame has gone beyond a pragmatic need for protection and a moral need to repudiate harmful acts publicly. It represents a desire for retribution that normalizes excessive punishment. Kelly proposes that we abandon our culture of blame and aim at reducing serious crime rather than imposing retribution. Were we to refocus our perspective to fit the relevant moral circumstances and legal criteria, we could endorse a humane, appropriately limited, and more productive approach to criminal justice.--. (shrink)

Music performance anxiety (MPA) is a multifaceted phenomenon occurring on a continuum of severity. In this survey study, we investigated to what extent the affective (anxiety), cognitive (catastrophizing), and somatic (bodily complaints) components of MPA prior to solo performances vary as a function of age, gender, instrument group, musical experience, and practice as well as how these MPA components relate to self-rated change in performance quality from practice to public performance. The sample comprised 75 male and 111 female classical music (...) university students, aged 15–45 years. Age was positively associated with anxious feelings and bodily complaints. Compared to male students, female students reported significantly more anxious feelings and catastrophizing. Singers reported less anxious feelings and catastrophizing than instrumentalists. Breathing-, mouth- and throat-related complaints were highest among singers and wind players; hand- and arm-related complaints were highest among string players and pianists. The indices of musical experience and practice had marginal effects. An average of four bodily complaints bothered the participants strongly to very strongly. Worsening in performance quality from practice to public performance was reported by almost half of the participants and was best predicted by anxious feelings and breathing-related complaints. We conclude that age, gender and instrument play a significant role in understanding the phenomenology of MPA. Musicians should be examined according to these characteristics rather than as one homogenous population. In particular, it might be valuable to develop assessment tools for MPA that incorporate items related to the bodily complaints that are most relevant to the different instrument groups. Breathing-related complaints could add an important dimension to the investigation of MPA and music performance. Finally, the high percentage of students reporting worsening of their performance quality from practice to public performance highlights the need of professional support to help music students be able to perform at their best and thrive as artists. (shrink)

There is one sound that will always be loudest in sports. It isn’t the squeak of sneakers or the crunch of helmets; it isn’t the grunts or even the stadium music. It’s the deafening roar of sports fans. For those few among us on the outside, sports fandom—with its war paint and pennants, its pricey cable TV packages and esoteric stats reeled off like code—looks highly irrational, entertainment gone overboard. But as Erin C. Tarver demonstrates in this book, sports (...) fandom has become extraordinarily important to our psyche, a matter of the very essence of who we are. Why in the world, Tarver asks, would anyone care about how well a total stranger can throw a ball, or hit one with a bat, or toss one through a hoop? Because such activities and the massive public events that surround them form some of the most meaningful ritual identity practices we have today. They are a primary way we—as individuals and a collective—decide both who we are who we are not. And as such, they are also one of the key ways that various social structures—such as race and gender hierarchies—are sustained, lending a dark side to the joys of being a sports fan. Drawing on everything from philosophy to sociology to sports history, she offers a profound exploration of the significance of sports in contemporary life, showing us just how high the stakes of the game are. (shrink)

In this wide-ranging and probing book Erin Manning extends her previous inquiries into the politics of movement to the concept of the minor gesture. The minor gesture, although it may pass almost unperceived, transforms the field of relations. More than a chance variation, less than a volition, it requires rethinking common assumptions about human agency and political action. To embrace the minor gesture's power to fashion relations, its capacity to open new modes of experience and manners of expression, is (...) to challenge the ways in which the neurotypical image of the human devalues alternative ways of being moved by and moving through the world—in particular what Manning terms "autistic perception." Drawing on Deleuze and Guattari's schizoanalysis and Whitehead's speculative pragmatism, Manning's far-reaching analyses range from fashion to depression to the writings of autistics, in each case affirming the neurodiversity of the minor and the alternative politics it gestures toward. (shrink)

'Empty are the words of that philosopher who offers therapy for no human suffering. For just as there is no use in medical expertise if it does not give therapy for bodily diseases, so too there is no use in philosophy if it does not expel the suffering of the soul.' The philosopher Epicurus gave famous voice to a conception of philosophy as a cure or remedy for the maladies of the human soul. What has not until now received attention (...) is just how prominent an idea this has been across a whole spectrum of philosophical tradition. Philosophy as Therapeia presents a collection of papers by leading scholars, providing a new reading of the history of philosophy, one which perhaps contradicts those who have wanted to maintain that philosophy is a peculiarly European cultural product, and instead affirms its identity as a global intellectual practice. (shrink)

Spinoza's account of acquiescentia has been obscured by inconsistent translations of acquiescentia, and forms of the verb acquiescere, in the standard English edition of the Ethics. For Spinoza, acquiescentia is an inherently cognitive affect, since it involves an idea of oneself (as the cause of one's joy). As such, the affect is closely correlated to the three kinds of cognition identified by Spinoza in Ethics II. Just as there are three kinds of cognition, so too are there three kinds of (...) acquiescentia. Two qualities—stillness and obedience—provide the criteria for distinguishing between these. This illuminates Spinoza's positive account of acquiescentia, and also clarifies how it responds critically to the equivalent Cartesian passion, la satisfaction de soimême, which is translated as acquiescentia in se ipso in the relevant Latin edition of Les passions de l'âme. (shrink)

Conventionalists about promising believe that it is wrong to break a promise because the promisor takes advantage of a useful social convention only to fail to do his part in maintaining it. Anti-conventionalists claim that the wrong of breaking a promise has nothing essentially to do with a social convention. Anti-conventionalists are right that the social convention is not necessary to explain the wrong of breaking most promises. But conventionalists are right that the convention plays an essential role in any (...) satisfactory account of promising. A new conventionalism can explain this by appealing to special features of social conventions. Two of these special features have important implications for any moral requirements they mediate, such as the requirement to keep one's promises and the moral requirements attached to social or occupational roles. First, these requirements will not depend on features of a situation that are inaccessible to typical participants in the convention. Second, these requirements often cannot be tailored to fit the overly unusual circumstances of participants. (shrink)

Tommie Shelby argues that social injustice undermines the moral standing states would have, were they just, to condemn criminal wrongdoers. He makes a good argument, but he does not go far enough to reject the blaming function of punishment. Shelby’s argument from “impure dissent,” in particular, helps to demonstrate the limits of blame in criminal justice.

The computations involved in statistical learning have long been debated. Here, we build on work suggesting that a basic memory process, chunking, may account for the processing of statistical regularities into larger units. Drawing on methods from the memory literature, we developed a novel paradigm to test statistical learning by leveraging a robust phenomenon observed in serial recall tasks: that short‐term memory is fundamentally shaped by long‐term distributional learning. In the statistically induced chunking recall (SICR) task, participants are exposed to (...) an artificial language, using a standard statistical learning exposure phase. Afterward, they recall strings of syllables that either follow the statistics of the artificial language or comprise the same syllables presented in a random order. We hypothesized that if individuals had chunked the artificial language into word‐like units, then the statistically structured items would be more accurately recalled relative to the random controls. Our results demonstrate that SICR effectively captures learning in both the auditory and visual modalities, with participants displaying significantly improved recall of the statistically structured items, and even recall specific trigram chunks from the input. SICR also exhibits greater test–retest reliability in the auditory modality and sensitivity to individual differences in both modalities than the standard two‐alternative forced‐choice task. These results thereby provide key empirical support to the chunking account of statistical learning and contribute a valuable new tool to the literature. (shrink)

Clare Carlisle's innovative and moving biography writes Kierkegaard's remarkable life as far as possible from his own perspective, conveying what it was like to be this Socrates of Christendom.

In this study, I examine the effectiveness of a national board gender diversity disclosure requirement, which is, arguably, on the “soft” end of the continuum of boardroom interventions. Using a panel dataset of 1847 hand-collected corporate disclosures from 2015 to 2018, I perform a post-event, historical trend analysis of the efficacy of Canada's 2014 intervention. I find evidence of real progress in the 4 years following intervention against several benchmarks. Specifically, improvements in critical mass are documented, with the proportion of (...) boards with three of more women reaching 18.8% in 2018. Tokenism remains an issue with very little change in the number of Canadian boards with only one woman. Further analyses using a sorting methodology and panel regression analysis reveal that progress toward board gender diversity is achieved by those with board gender targets, board seat renewal policies, and written board diversity policies. In addition, I find that larger companies achieve greater progress and that progress is clustered by industry. (shrink)

This article explores the idea that affect is collective. By emphasizing that affect does not rest in the individual, a theory of affect is foregrounded that is in conversation with Gilbert Simondon’s concept of individuation, and, more specifically, the concept of the preindividual. The preindividual, in Simondon, is aligned with what Gilles Deleuze calls ‘a life’ — the force of living beyond life itself. This force of life, I suggest, is the resonant field of life’s outside, the more-than of human (...) life where the body is but one verging surface on the field of experience, where the body is always more than One. The more-than-Oneness of the body is always already collective, cutting as it does between life-welling and life-living. It is here, at this virtual-actual juncture, that the force of affect resides, activating the body-becoming. (shrink)

Written by a diverse range of scholars, this accessible introductory volume asks: What is implicit bias? How does implicit bias compromise our knowledge of others and social reality? How does implicit bias affect us, as individuals and participants in larger social and political institutions, and what can we do to combat biases? An interdisciplinary enterprise, the volume brings together the philosophical perspective of the humanities with the perspective of the social sciences to develop rich lines of inquiry. Its 12 chapters (...) are written in a non-technical style, using relatable examples that help readers understand what implicit bias is, its significance, and the controversies surrounding it. Each chapter includes discussion questions and additional annotated reading suggestions. And a companion webpage contains teaching resources. The volume is invaluable resource for students―and researchers―seeking to understand criticisms surrounding implicit bias, as well as how one might answer them by adopting a more nuanced understanding of bias and its role in maintaining social injustice. (shrink)

What has a use in the future, unforeseeably, is radically useless now. What has an effect now is not necessarily useful if it falls through the gaps. In _For a Pragmatics of the Useless_ Erin Manning examines what falls outside the purview of already-known functions and established standards of value, not for want of potential but for carrying an excess of it. The figures are various: the infrathin, the artful, proprioceptive tactility, neurodiversity, black life. It is around the latter (...) two that a central refrain echoes: "All black life is neurodiverse life." This is not an equation, but an "approximation of proximity." Manning shows how neurotypicality and whiteness combine to form a normative baseline for existence. Blackness and neurodiversity "schizz" around the baseline, uselessly, pragmatically, figuring a more-than of life living. Manning, in dialogue with Félix Guattari and drawing on the black radical tradition's accounts of black life and the aesthetics of black sociality, proposes a "schizoanalysis" of the more-than, charting a panoply of techniques for other ways of living and learning. (shrink)

An accessible and original exploration of the theological and philosophical significance of Kierkegaard’s religious thought.

In his most recent book, Philip Pettit presents and defends a “republican” political philosophy that stems from a tradition that includes Cicero, Machiavelli, James Harrington, Locke, Montesquieu, Rousseau, and Madison. The book provides an interpretation of what is distinctive about republicanism—namely, Pettit claims, its notion of freedom as nondomination. He sketches the history of this notion, and he argues that it entails a unique justification of certain political arrangements and the virtues of citizenship that would make those arrangements possible. Of (...) historical and philosophical interest, he stresses, is the fundamental contrast between freedom as nondomination and slavery. Joseph Priestly, for instance, invoked this contrast in defending the cause of the American Revolution, and in 1769 declared, incredibly, that if the parliament of Great Britain continued to tax the American colonies, “the colonists will be reduced to a state of as complete servitude, as any people of which there is an account in history”. Those opposed to American independence, among them Jeremy Bentham, relied instead on a Hobbesian notion of freedom as noninterference, using it to argue that the colonists were no more interfered with by the British government than were citizens of Britain. Drawing out this contrast, Pettit aims to establish that a republican view of freedom better supports the institutions of a constitutional democracy than does liberalism. His account of the distinguishing characteristics and strengths of republicanism is, however, only partially successful. Neither his case that a republican notion of freedom provides for a more solid defense of democratic institutions and constitutional protections than is available within liberalism, nor his argument that republicanism can better address “private” injustices, is convincing. (shrink)

We agree with Alfandre and colleagues that ethics guidance for contingency conditions in public health emergencies is urgently needed. The Minnesota COVID Ethics Collabora...

Empirical science, such as psychology and neuroscience, employ diverse methods to develop data driven models and explanations for complex phenomena. In research on the self, differences in these methods produce different depictions of persons. Research in developmental psychology highlights the role of intuitive beliefs, such as psychological essentialism and intuitive dualism, in individuals’ singular, cohesive, and stable sense of self. On the other hand, research in neuroscience highlights the de-centralized, distributed, multitudes of neural networks in competition making selves, with arguments (...) around whether the interpretation of these data imply that the self is somehow fundamental and special to human functioning. In this paper, I explore these discrepant pictures of the self to advance understanding about personhood. Specifically, I suggest that these divergent pictures of self from psychology and neuroscience have the potential to inform philosophical and theological discussions around personhood by anchoring models of persons in empirical views of persons. Likewise, I explore the opportunity for philosophy and theology to inform and enhance scientific research on the self by critiquing scientific bias and construct development as well as highlighting potential limits in understanding selves with empirical models. (shrink)

“Every practice is a mode of thought, already in the act. To dance: a thinking in movement. To paint: a thinking through color. To perceive in the everyday: a thinking of the world’s varied ways of affording itself.” —from _Thought in the Act _Combining philosophy and aesthetics, _Thought in the Act_ is a unique exploration of creative practice as a form of thinking. Challenging the common opposition between the conceptual and the aesthetic, Erin Manning and Brian Massumi “think through” (...) a wide range of creative practices in the process of their making, revealing how thinking and artfulness are intimately, creatively, and inseparably intertwined. They rediscover this intertwining at the heart of everyday perception and investigate its potential for new forms of activism at the crossroads of politics and art. Emerging from active collaborations, the book analyzes the experiential work of the architects and conceptual artists Arakawa and Gins, the improvisational choreographic techniques of William Forsythe, the recent painting practice of Bracha Ettinger, as well as autistic writers’ self-descriptions of their perceptual world and the experimental event making of the SenseLab collective. Drawing from the idiosyncratic vocabularies of each creative practice, and building on the vocabulary of process philosophy, the book reactivates rather than merely describes the artistic processes it examines. The result is a thinking-with and a writing-in-collaboration-with these processes and a demonstration of how philosophy co-composes with the act in the making. _Thought in the Act_ enacts a collaborative mode of thinking in the act at the intersection of art, philosophy, and politics. (shrink)

How do listeners learn about the statistical regularities underlying musical harmony? In traditional Western music, certain chords predict the occurrence of other chords: Given a particular chord, not all chords are equally likely to follow. In Experiments 1 and 2, we investigated whether adults make use of statistical information when learning new musical structures. Listeners were exposed to a novel musical system containing phrases generated using an artificial grammar. This new system contained statistical structure quite different from Western tonal music. (...) Our results suggest that learners take advantage of the statistical patterning of chords to acquire new musical structures, similar to learning processes previously observed for language learning. (shrink)

Liberal political philosophers have underestimated the philosophical relevance of historical injustice. For some groups, injustices from the past—particularly surrounding race, ethnicity, or religion—are a source of entrenched social inequality decades or even hundreds of years later. Rawls does not advocate the importance of redressing historical injustice, yet political liberalism needs a principle of historical redress. Rawls’s principle of fair equality of opportunity, which is designed to prevent the leveraging of class privilege, could be paired with a supporting principle of historical (...) redress that would contend with partiality and bias in open access to positions. (shrink)

Erin Plunkett draws from both analytic and continental sources to argue for the philosophical relevance of style, making the case that the essay form is uniquely suited to address the sceptical problem. The authors examined here-Montaigne, Hume, the early German Romantics, Kierkegaard and Stanley Cavell-bring into relief the relationship between scepticism and ordinary life and situate the will to know within a broader frame of meaningful human activity. The formal features of the essay call attention to time, subjectivity, and (...) language as the existential conditions of knowledge. -/- In contrast to foundationalist approaches, which expect philosophy to reach empirical or rational certainty, Plunkett demonstrates through these writings the philosophical advantages of a fragmentary, non-dogmatic style of writing. A Philosophy of the Essay shows how this medium can help us come to terms with the contingency and uncertainty of life. (shrink)

This article argues that Spinoza’s account of the eternity of the mind in Part V of the Ethics offers a re-interpretation of the Christian doctrine of eternal life. While Spinoza rejects the orthodox Christian teaching belief in personal immortality and the resurrection of the body, he presents an alternative account of human eternity that retains certain key characteristics of the Johannine doctrine of eternal life, especially as this is articulated in the First Letter of John. The article shows how Spinoza’s (...) account of human eternity reflects two key principles of his philosophy: the ideal of union with God, and the possibility of the human being’s ontological transformation through this union. (shrink)

Cognitive Science, Volume 46, Issue 9, September 2022.

Moral reasoning among media professionals varies. Historically, advertising professionals score lower on the Defining Issues Test than their media colleagues in journalism and public relations. However, the extent to which professional identity impacts media professionals’ moral reasoning has yet to be examined. To understand how professional identity influences moral reasoning, if at all, and guided by theories of moral psychology and social identity, 134 advertising practitioners working in the USA participated in an online experiment. While professional identity was not a (...) significant predictor of moral reasoning, an interaction effect between gender and identity priming occurred. This finding suggests that we reconsider moral psychology theory’s explanatory power for media practitioners and consider how the complexity of professional identities in concert with gender and professional training, among other variables, interact to affect moral reasoning. In addition, advertising practitioners participating in this experiment scored higher on the DIT than those tested previously. (shrink)

This article examines whether and how a particular research practice is overseen and supervised, and by whom. This investigation fills notable gaps in the literature on science, including a lack of emphasis on larger sociopolitical structures, a neglect of regulation, and indifference toward ethics. The author focuses on the oversight of a particular research practice; data editing; which embodies qualities that are intriguing to sociologists of science: invisibility, uncertainty, heterogeneity, and reliance on tacit knowledge. These characteristics pose unique challenges to (...) oversight efforts. An analysis of in-depth interviews with gatekeepers reveals that although the methodological and ethical implications of data editing strategies can be substantial, oversight of such practices falls outside the stages and domains of current gatekeeping activity. These findings serve as the basis for recommendations to ensure data integrity while maintaining the professional autonomy of researchers. (shrink)

Although it is the most widely accepted form of organic guarantee, third party certification can be inaccessible for small-scale producers and promotes a highly market-oriented vision of organics. By contrast, participatory guarantee systems are based on principles of relationship-building, mutual learning, trust, context-specificity, local control, diversity, and collective action. This paper uses the case study of the Mexican Network of Local Organic Markets to explore how PGS can be used to support a more alternative vision of organics, grounded in the (...) notion of food sovereignty. It presents some of the key challenges and opportunities associated with the approach, and highlights its potential to serve as a locally-based institution for collective action, thereby offering some structural support to alternative agri-food initiatives. (shrink)

Over the past two decades the growth of the organic sector has been accompanied by a shift away from first party, or peer review, systems of certification and towards third party certification, in which a disinterested party is responsible for the development of organic standards and the verification of producer compliance. This paper explores some of the limitations of the third party certification model and presents the case of Mexico as an example of how an alternative form of participatory certification (...) has emerged. The paper suggests that participatory guarantee systems (PGS) are reflective of the growing “beyond organic” movement, which focuses on reconstructing the local and re-embedding food systems into their socio-ecological contexts. It argues that PGS offers a number of benefits for producers and consumers, particularly in the South, but that it faces a number of challenges as well, such as a lack of formal recognition, social conflicts and dependence on donated resources. (shrink)

Among philosophers, the question about strategic fouls has been whether they are ethically justified in light of our best conception of sport. This paper proposes a different defense. I argue that many strategic fouls should be excused even if we regard them as unjustified. I first lay out a partial defense of the assumptions that playing to win cannot be subordinate to playing skillfully and that winning has value that cannot be accounted for in terms of the skill that produces (...) it. I then argue that the logic of competitive play structures practical reason such that it is unreasonable to require even an ethical competitor always to subordinate the aim of winning to ethical standards within the game. Some ethical failures should be excused. The argument implies limits on the excusing conditions. I discuss these limits in some detail, showing that they fit patterns in the common acceptance of strategic fouls. I then address possible objections. In conclusion I argue that the logic of excuse rather than justification explains a common reaction to strategic fouls, resolving what might otherwise appear to be a contradiction in that reaction. (shrink)

In this paper, we provide a new framework for understanding infant-feeding-related maternal guilt and shame, placing these in the context of feminist theoretical and psychological accounts of the emotions of self-assessment. Whereas breastfeeding advocacy has been critiqued for its perceived role in inducing maternal guilt, we argue that the emotion women often feel surrounding infant feeding may be better conceptualized as shame in its tendency to involve a negative self-assessment—a failure to achieve an idealized notion of good motherhood. Further, we (...) suggest, both formula-feeding and breastfeeding mothers experience shame: the former report feeling that they fail to live up to ideals of womanhood and motherhood, and the latter transgress cultural expectations regarding feminine modesty. The problem, then, is the degree to which mothers are vulnerable to shame generally, regardless of infant feeding practices. As an emotion that is less adaptive and potentially more damaging than guilt, shame ought to be the focus of resistance for both feminists and breastfeeding advocates, who need to work in conjunction with women to oppose this shame by assisting them in constructing their own ideals of good motherhood that incorporate a sense of self-concern. (shrink)

In _Always More Than One_, the philosopher, visual artist, and dancer Erin Manning explores the concept of the "more than human" in the context of movement, perception, and experience. Working from Whitehead's process philosophy and Simondon's theory of individuation, she extends the concepts of movement and relation developed in her earlier work toward the notion of "choreographic thinking." Here, she uses choreographic thinking to explore a mode of perception prior to the settling of experience into established categories. Manning connects (...) this to the concept of "autistic perception," described by autistics as the awareness of a relational field prior to the so-called neurotypical tendency to "chunk" experience into predetermined subjects and objects. Autistics explain that, rather than immediately distinguishing objects—such as chairs and tables and humans—from one another on entering a given environment, they experience the environment as gradually taking form. Manning maintains that this mode of awareness underlies all perception. What we perceive is never first a subject or an object, but an ecology. From this vantage point, she proposes that we consider an ecological politics where movement and relation take precedence over predefined categories, such as the neurotypical and the neurodiverse, or the human and the nonhuman. What would it mean to embrace an ecological politics of collective individuation? (shrink)