We report the results of an experiment designed to determine the effects of psychological proximity—proxied by awareness of pain and friendship—on moral reasoning. Our study tests the hypotheses that a moral agent’s emphasis on justice decreases with proximity, while his/her emphasis on care increases. Our study further examines how personality, gender, and managerial status affect the importance of care and justice in moral reasoning. We find support for the main hypotheses. We also find that care should be split into two (...) components, one related to protection and the other to the preservation of relationships. Although gender does not affect moral reasoning directly, we find that it does so indirectly via personality, controlling for age, professional status, and professional background. We do not find a significant effect of managerial status on ethics of justice, but do find that holding a managerial position has a negative impact on ethics of care. Regarding personality, we detect significant positive effects of conscientiousness on ethics of justice and of neuroticism on ethics of care. (shrink)

22. KAPITEL - KAPITAL ALS Dm ENTFREMDETE ERDE 813 I. Ueberwindung des Dualismus 813 II. Die Erde der Physiokraten 816 lli. Eigentum als Erdbezug 819 IV. Technologie als instrumentaler Erdbezug und das moderne Grundeigentum 823 V. Erde und Leiblichkeit 828 VI. Wissenschaft als theoretischer Bezug zur Erde 831 VII. Technologische Wissenschaft auf dem Weg zur Herrschaft tiber die Natur 834 VIII. Das Kapital als Konkreszenzprozess von Leib und Erde 839 IX. Zusammenfassung 843 SCHLUSS 845 EINLEITUNG DlE GRUNDLEGUNG DER IMMANENZEN 1m (...) marxistischen Denken herrschen zwei Grundgedanken, die sich gegen­ seitig ausschliessen. Der eine artikuliert die Vorstellung yom universalen Zusammenhang alles Seienden und alles Geschehens; der andere halt die Unabhiingigkeit des materiellen Seins vom Bewusstsein energisch fest. In der marxistischen Gnoseologie macht sich darum die eigentiimliche Schwierigkeit geltend, dass sowohl die epikureische Eidola-Lehre, als auch der Gesamtzusammenhang das Erkennen erklaren sollen. Dieser Widerspruch ist daftir Symptom, dass die marxistische Philo sophie in ihrer heutigen Gestalt das Grundproblem des Marxschen Immanenz­ Denkens noch nicht gelost hat 1. Schuld daran tragt Lenius reaktioniirer Ausbruch in seiner Schrift tiber "Materialismus und Empiriokritizismus" 2, der die vulgare Wissenschafts-Ontologie des augehenden 19. und be­ ginnenden 20. Jahrhunderts verherrlichte. Sie ist nicht Marxens Welt. Eine Rtickwendung zu einem emsten Studium von Marxschen Texten ist von Jtirgen Habermas als eine typische Reaktionsform genannt wor­ den 3. Die Griinde daftir sind undurchsichtig. Eine unvoreingenommene 1 Vgl. I. M. Bochenski, Der sowjet-russische dialektische Materialismus (DIAMAT), Bern 1%0, S. 73 f. und 88. (shrink)

"The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.

I develop and defend the view that subjects are necessarily psychologically able to revise their beliefs in response to relevant counter-evidence. Specifically, subjects can revise their beliefs in response to relevant counter-evidence, given their current psychological mechanisms and skills. If a subject lacks this ability, then the mental state in question is not a belief, though it may be some other kind of cognitive attitude, such as a supposition, an entertained thought, or a pretense. The result is a moderately revisionary (...) view of belief: while most mental states we thought were beliefs are beliefs, some mental states which we thought were beliefs are not beliefs. The argument for this view draws on two key claims: First, subjects are rationally obligated to revise their beliefs in response to relevant counter-evidence. Second, if some subject is rationally obligated to revise one of her mental states, then that subject can revise that mental state, given her current psychological mechanisms and skills. Along the way to defending these claims, I argue that rational obligations can govern activities which reflect on one’s rational character, whether or not those activities are under one’s voluntary control. I also show how the relevant version of epistemic ‘ought’ implies ‘can’ survives an objection which plagues other variants of the principle. (shrink)

With the entry of several Eastern European nations into the European Union, a ‘third’ space has developed in the discourse for nations perceived as not fully integrated ‘inside’ the EU system. This article investigates the construction of this ‘third space’ in the resultant ‘moral panic’ about undesired immigration from other EU countries and its potential drain on the social services of the United Kingdom and links it to Euroskeptic discourse in British media. The article uses construal operations from cognitive linguistics (...) combined with critical discourse studies as a way of denaturalizing the discourse in online comments that focus on the Bulgarian/romanian immigration issue which we then connect to anti-Roma discourse. Results reveal a view of the United Kingdom as contaminated by Roma and underscore the need for novel metaphors to be countered before they become entrenched and used as tools for political propaganda. (shrink)

The purpose of this mixed-methods study was to explore students’ reactions to a case involving peer rating. We asked undergraduate and graduate students at a Midwestern liberal arts university to rate the performance of a close friend. To explore how role might impact the students’ decisions, we randomly assigned participants to one of two rating scenarios. In the first scenario, students rated a fellow student who had not completed his or her fair share of a group project. In the second (...) scenario, students were asked to play the role of a professor who had to rate a peer. We found significant differences in the overall quantitative ratings assigned by participants in the two scenarios. Participants’ answers also involved more justice considerations in the professor scenario than in the student scenario. The results suggest that students may have difficulty in being honest during peer evaluation processes. (shrink)

Newcomers and more experienced feminist theorists will welcome this even-handed survey of the care/justice debate within feminist ethics. Grace Clement clarifies the key terms, examines the arguments and assumptions of all sides to the debate, and explores the broader implications for both practical and applied ethics. Readers will appreciate her generous treatment of the feminine, feminist, and justice-based perspectives that have dominated the debate.Clement also goes well beyond description and criticism, advancing the discussion through the incorporation of a broad (...) range of insights into a new integration of the values of care and justice. Care, Autonomy, and Justice marks a major step forward in our understanding of feminist ethics. It is both direct and helpful enough to work as an introduction for students and insightful and original enough to make it necessary reading for scholars. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 39-41 [Access article in PDF] Wishing I Were Here:Postcards from My Religious Journey Grace G. Burford Prescott College Summer 1966, Bowling Green, Kentucky An energetic ten-year-old, sitting on a red-cushioned wooden pew in a Presbyterian church leans over to her mother to whisper, "Which is it? Are we supposed to be like little children, or leave behind our childish ways?" After church, her mother (...) does a reasonably good job at answering the question.Later, perhaps even later that day, this little girl has gleefully exchanged her dress and going-to-church shoes for a cotton shirt and shorts and blue Keds, and has escaped to her favorite spot in the woods behind her house. There she swings on vines in imitation of Tarzan and plays contentedly on her own for hours, feeling utterly at home.In this scene, we see that the little girl has discovered that she can best deal with a certain type of recurring physical pain by focusing her entire attention on her breath, as she silently repeats "breathing in, breathing out." Fall 1971, Bryn Mawr, Pennsylvania A group of eight or so teenagers attend their English literature class at an elite college-preparatory school for girls. Our hero, recently arrived, southern accent still quite in evidence, revels in real education; this a delightfully stark contrast to what she got from Kentucky public schools, then forty-ninth in the nation according to some poll or other—only Mississippi's were worse. In this particular class she finds herself defending Presbyterians against what she considers simply inaccurate descriptions of them by James Joyce. At the same time, she is waking up to the realization that she does not believe—and the suspicion that she never really has believed—the Christian doctrines she has been raised on. Indeed, she feels quite foolish for never having properly examined what exactly she had bought into when she participated in all those church activities. She can't recall ever actually believing in "God the Father, Almighty, Maker of Heaven and Earth," much less in "Jesus Christ, His only Son, Our Lord," and all the rest of it. [End Page 39] Spring 1975, Swarthmore, Pennsylvania Having thoroughly rejected religion—for she knows none other than the one she grew up with—our hero pursues study of astronomy, math, language, and music, quite intent on becoming a college professor of some subject or another. Somewhat annoyed that she must take two courses in the curricular area that includes religion, philosophy, anthropology, and sociology, but encouraged by her friends' assertions that religion courses are "not too bad," she signs up for religion and science, figuring that at least half of it will be rational. At the same time, she takes a course on Asian religions. Sometime in the middle of a clear spring night we find her engaged in her part-time job, seated at the eyepiece end of a twenty-meter-long, twenty-four-inch refracting telescope, patiently keeping a star placed just so on the cross-hairs in the siting scope, making fine adjustments to the telescope's precise tracking while the light of stars collects on glass plates coated with very fast photographic emulsion. Between clicks of the shutter she ponders the curiously attractive ideas she is encountering in her religion courses this term. Spring 1983, Evanston, Illinois Our hero earns a Ph.D. in the history and literature of religions, with a focus on Buddhism and Hinduism, and heads for Washington, D.C., to become what she had always aspired to be—a college professor. Summer 1997, Interstate 40 Having experienced a denial of tenure, the challenges of part-time college teaching, training and freelance work in the field of copyediting, life as a wildlife-wielding teacher of auditoria full of elementary school children, an administrative job as second-in-command to a self-described megalomaniac, and the vagaries of teaching two hundred students a term—this lifelong seeker eagerly moves across the country to start a job teaching at an alternative, experiential learning-based... (shrink)

This paper examines group speech acts to argue against the view, here called speaker intentionalism, that one is a speaker behind a speech act in virtue of having the relevant communicative illocutionary intention. An alternative view is presented called speaker responsibilism according to which one is a speaker in virtue of having certain responsibilities. Complexities are considered which arise from the kinds of responsibilities the speaker has and the specific ways in which they are acquired.

Before someone opens her mouth to speak, her clothes are available for interpretation. This means that the way a person dresses provides the first information that we are presented with about her. This paper discusses the many ways in which people create and exchange meanings in communication through dress. In this case, dress serves both instrumental and communication functions. In addition to protecting the body from the elements, it also conveys socially relevant information via cultural categories, cultural processes, and individual (...) meaning. All of these are discussed using the Nigerian setting as a case study. (shrink)

This paper concerns sock puppetry, a practice which involves an individual communicating under multiple pseudonymous identities in a manner that makes it seem as though these personas are distinct conversational participants. I provide a definition of sock puppetry that is more narrow than other definitions, allowing it to be distinguished from related phenomena. I then analyse some of the ways in which sock puppetry can interfere with social tools we use for establishing trust within an online community, evaluating a speaker's (...) credibility, and generally deciding who and what to believe. (shrink)

The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...) spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised. (shrink)

Recently, several theorists have proposed that we can perceive a range of high-level features, including natural kind features (e.g., being a lemur), artifactual features (e.g., being a mandolin), and the emotional features of others (e.g., being surprised). I clarify the claim that we perceive high-level features and suggest one overlooked reason this claim matters: it would dramatically expand the range of actions perception-based theories of action might explain. I then describe the influential phenomenal contrast method of arguing for high-level perception (...) and discuss some of the objections that have been raised against this strategy. Finally, I describe two emerging defenses of high-level perception, one of which appeals to a certain class of perceptual deficits and one of which appeals to adaptation effects. I sketch a challenge for the latter approach. (shrink)

Amodal completion is the representation of occluded parts of perceived objects. We argue for the following three claims: First, at least some amodal completion-involved experiences can ground knowledge about the occluded portions of perceived objects. Second, at least some instances of amodal completion-grounded knowledge are not sensitive, that is, it is not the case that in the nearest worlds in which the relevant claim is false, that claim is not believed true. Third, at least some instances of amodal completion-grounded knowledge (...) are not safe, that is, it is not the case that in all or nearly all near worlds where the relevant claim is believed true, that claim is in fact true. Thus, certain instances of amodal completion-grounded knowledge refute both the view that knowledge is necessarily sensitive and the view that knowledge is necessarily safe. (shrink)

Attorneys regularly prepare advance healthcare directives for their clients. However, attorneys, lacking medical knowledge, are often considered ill-equipped to prepare such documents. While recognizing and respecting the fact that advance healthcare directives pertain to decisions about medical care, this article proposes that attorneys who prepare advance healthcare directives nevertheless provide a valuable service.

In Reality+: Virtual Worlds and the Problems of Philosophy, David Chalmers argues, among other things, that: if we are living in a full-scale simulation, we would still enjoy broad swathes of knowledge about non-psychological entities, such as atoms and shrubs; and, our lives might still be deeply meaningful. Chalmers views these claims as at least weakly connected: The former claim helps forestall a concern that if objects in the simulation are not genuine (and so not knowable), then life in the (...) simulation is illusory and therefore, not as valuable as a non-simulated life. Taking up these questions, I argue that in general, the value of social knowledge for a meaningful life dramatically swamps the value of non-social knowledge for a meaningful life. Along the way, I propose a non-additive model of the meaningfulness of life, according to which the overall effect of some potential contributor of value to a life depends in part on what is already in a life. One upshot is that the vindication of non-social knowledge, absent a correlative vindication of social knowledge, contributes either not at all or scarcely at all to the claim that our lives in the simulation might be deeply meaningful. This is so even though the vindication of non-social knowledge does forestall the concern that in the simulation, our lives might be wholly meaningless. (shrink)

Since Hermann first suggested the likelihood of a considerable loss of verses from the text of the Heraclidae it has been generally assumed that the play has suffered either from some mischance in the copying of the manuscript or else at the hand of an interpolator. Hermann held that the end of the play had been lost: ‘Fabulae extrema pars videtur intercidisse, in qua fieri non poterat quin de Macaria referretur, eaque res solitis celebraretur lamentis.’ Kirchhoff places the lacuna after (...) line 629: ‘Post hunc versum multa desunt. Macariae narratio et Alcmenae matris [sic] lamentationes cum chori cantico integro; novit hanc fabulae partem auctor argumenti: **ταύτην μxs22EFν εxs1F50γενxs22EFς xs22EFποθανοxs22EFσαν xs22EFτίμησαν αxs1F50τοxs22EF δxs22EF τοxs1F7Aς πολεμxs22EFους xs22EFπιγνόντες παρόντας εxs1F30ς τxs22EFν μάχην xs1F65ρμησαν.’ Wilamowitz argues against the assumption of a ‘mechanischer Ausfall’ of a whole passage, and maintains that the play has been revised by a fourth century régisseur in order to adapt it to the capacity of his theatrical troupe. (shrink)

Unshakable Pursuit, a 30-day devotional, calls you to recognize God's eternal momentum at work in those fully engaged in His story.

This book explores the essence of sandplay therapy. Drawing on Grace Hong’s extensive work in the field the book discusses this unique, creative and nonverbal approach to therapy. The book focuses on her experiences in practice, research and teaching from both the US and Taiwan.

From the opening of trade with Britain in the 1850s, Japan occupied a unique and contradictory place in the Victorian imagination, regarded as both a rival empire and a cradle of exquisite beauty. Quaint, Exquisite explores the enduring impact of this dramatic encounter, showing how the rise of Japan led to a major transformation of Western aesthetics at the dawn of globalization. Drawing on philosophy, psychoanalysis, queer theory, textual criticism, and a wealth of in-depth archival research, Grace Lavery provides (...) a radical new genealogy of aesthetic experience in modernity. She argues that the global popularity of Japanese art in the late nineteenth century reflected an imagined universal standard of taste that Kant described as the "subjective universal" condition of aesthetic judgment. The book features illuminating cultural histories of Gilbert and Sullivan's Mikado, English derivations of the haiku, and retellings of the Madame Butterfly story, and sheds critical light on lesser-known figures such as Winnifred Eaton, an Anglo-Chinese novelist who wrote under the Japanese pseudonym Onoto Watanna, and Mikimoto Ryuzo, a Japanese enthusiast of the Victorian art critic John Ruskin. Lavery also explains the importance and symbolic power of such material objects as W. B. Yeats's prized katana sword and the "Japanese vellum" luxury editions of Oscar Wilde. Quaint, Exquisite provides essential insights into the modern understanding of beauty as a vehicle for both intimacy and violence, and the lasting influence of Japanese forms today on writers and artists such as Quentin Tarantino. (shrink)

Original tales inspired by Native American and Norwegian folklore that highlight the wisdom of the divine natural world.

I argue that we sometimes visually perceive the intentions of others. Just as we can see something as blue or as moving to the left, so too can we see someone as intending to evade detection or as aiming to traverse a physical obstacle. I consider the typical subject presented with the Heider and Simmel movie, a widely studied ‘animacy’ stimulus, and I argue that this subject mentally attributes proximal intentions to some of the objects in the movie. I further (...) argue that these attributions are unrevisable in a certain sense and that this result can be used to as part of an argument that these attributions are not post-perceptual thoughts. Finally, I suggest that if these attributions are visual experiences, and more particularly visual illusions, their unrevisability can be satisfyingly explained, by appealing to the mechanisms which underlie visual illusions more generally. (shrink)

Might God have a body? The overwhelming answer from within Christian orthodoxy is a resounding “No”. A concept of God adequate for sophisticated theism must, it is held, involve the notion of incorporeality: any being which had a body would, on that ground alone, be disqualified as a contender for the title “God” irrespective of other considerations.Part of the reason forth is insistence on God's incorporeality is that God is held to be the being who is supremely worthy of worship. (...) Now, if God were embodied in the manner that the Greek gods were conceived to be, it is alleged that such a “Zeus-like” deity would not be worthy of worship. Therefore either we must dismiss all thought of an embodied God, it is urged, or else we must cease to worship him, thus in effect dismissing Christianity. And there is an additional ingredient: if we choose the former course, and declare the doctrine of the incorporeality of God, then although we preserve the concept of a God who is worthy of worship, we preserve it at a very great cost. (shrink)

Death beyond Disavowal utilizes "difference" as theorized by women of color feminists to analyze works of cultural production by people of color as expressing a powerful antidote to the erasures of contemporary neoliberalism. According to Grace Kyungwon Hong, neoliberalism is first and foremost a structure of disavowal enacted as a reaction to the successes of the movements for decolonization, desegregation, and liberation of the post-World War II era. It emphasizes the selective and uneven affirmation and incorporation of subjects and (...) ideas that were formerly categorically marginalized, particularly through invitation into reproductive respectability. It does so in order to suggest that racial, gendered, and sexualized violence and inequity are conditions of the past, rather than the foundations of contemporary neoliberalism's exacerbation of premature death. Neoliberal ideologies hold out the promise of protection from premature death in exchange for complicity with this pretense. Using various books and films as case studies, Death beyond Disavowal finds the memories of death and precarity that neoliberal ideologies attempt to erase. Hong posits cultural production as a compelling rejoinder to neoliberalism's violences. She situates women of color feminism, often dismissed as narrow or limited in its effect, as a potent diagnosis of and alternative to such violences. And she argues for the importance of women of color feminism to any critical engagement with contemporary neoliberalism. (shrink)