Drawing on recent work in social epistemology, critical race theory, and settler colonial studies, Millicent Churcher outlines how Adam Smith’s account of ‘sympathy’ as an imaginative and reflective capacity provides fertile resources for addressing systemic failures to recognize the histories, needs, and experiences of marginalized social groups.

This volume breaks new ground by investigating the ethics of vulnerability. Drawing on various ethical traditions, the contributors explore the nature of vulnerability, the responsibilities owed to the vulnerable, and by whom.

The majority of traditional students enrolled at most colleges and universities are a part of what has been termed the Millennial Generation, also known as Generation Y, which typically describes the group of individuals born in most of the 1980s and 1990s. This cohort’s life has been shaped by corporate scandals, economic instability, and worldwide tragedies. Concurrently, business ethics has become a popular topic in the news within the last 2 decades due to the increase in the number of high-profile (...) business scandals. Unfortunately, this trend has also been accompanied by an increased number of reported incidents of academic dishonesty at many major universities. Two underresearched factors that may be related to academic dishonesty and cheating behavior are religiosity and spirituality. This article attempts to shed more light on the relationship between religious beliefs and unethical behavior, with a focus on millennial college students. It is posited that religiosity and spirituality influence an individual’s attitudes, views, decisions, and ultimately behaviors. The results of this study indicate that religiosity but not spirituality is a predictor of students’ attitudes toward cheating and cheating behavior. (shrink)

To date the wealth of literature on abortion has been dedicated to resolving the question of its legal and moral permissibility in relation to the fetus and pregnant woman as subjects of moral standing. This has created a dichotomised way of talking about abortion chiefly in terms of conflicting rights; as a „wrongful‟ versus „legitimate‟ form of killing. The tension between this individualistic rights-based discourse and the „ethic of care‟ to which women are often expected to conform in their moral (...) deliberations gives rise to a stigmatising picture of a woman who aborts as „callous‟ or „selfish.‟ Males who share in abortion decisions are rarely subject to the same type of criticism. In this paper I aim to conceptualise the impact of normative femininity and social judgement on women‟s capacity for moral self-determination in abortion contexts within the framework of an injustice. I will do so by examining women‟s discursive participation with respect to abortion, and by analysing the impact that abortion stigma has on women‟s moral agency and lived experience. This will enable me to demonstrate how women may be uniquely subject to a hermeneutical injustice, which in abortion contexts gives way to a phenomenological injustice. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper draws on the example of the Northern Territory Intervention to examine the role of Australia's broader socio‐cultural context in maintaining racist policies concerning Indigenous self‐governance. Central to this paper is the claim that legislative, constitutional, and other structural reforms are limited on their own to prevent institutional practices of violence and exclusion that are bound up with popular ways of imagining Indigenous and non‐Indigenous identities. In light of the potential limitations of top‐down reforms to prevent the perpetuation of (...) discriminatory policymaking in relation to Australia's First Peoples, this paper explores the value of bottom‐up initiatives that constructively engage the imaginative, affective, and reflective capacities of individuals to facilitate a ‘critical re‐imagining’ (The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and Resistant Imaginations, Oxford University Press, 2013) of Indigenous Australians as social and political actors. Developing and supporting such initiatives, on this view, is integral to the wider task of promoting and protecting Indigenous rights, interests, and entitlements. (shrink)

Around the globe, economists affect markets by saying what markets are doing, what they should do, and what they will do. Increasingly, experimental economists are even designing real-world markets. But, despite these facts, economists are still largely thought of as scientists who merely observe markets from the outside, like astronomers look at the stars. Do Economists Make Markets? boldly challenges this view. It is the first book dedicated to the controversial question of whether economics is performative--of whether, in some cases, (...) economics actually produces the phenomena it analyzes.The book's case studies--including financial derivatives markets, telecommunications-frequency auctions, and individual transferable quotas in fisheries--give substance to the notion of the performativity of economics in an accessible, nontechnical way. Some chapters defend the notion; others attack it vigorously. The book ends with an extended chapter in which Michel Callon, the idea's main formulator, reflects upon the debate and asks what it means to say economics is performative.The book's insights and strong claims about the ways economics is entangled with the markets it studies should interest--and provoke--economic sociologists, economists, and other social scientists.In addition to the editors and Callon, the contributors include Marie-France Garcia-Parpet, Francesco Guala, Emmanuel Didier, Philip Mirowski, Edward Nik-Khah, Petter Holm, Vincent-Antonin Lépinay, and Timothy Mitchell. (shrink)

This paper investigates the effect of female representation on the board of directors on corporate response to stakeholders’ demands for increased public reporting about climate change-related risks. We rely on the Carbon Disclosure Project as a sustainability initiative supported by institutional investors. Greenhouse gas emissions measurement and its disclosure to investors can be thought of as a first step toward addressing climate change issues and reducing the firm’s carbon footprint. Based on a sample of publicly listed Canadian firms over the (...) period 2008–2014, we find that the likelihood of voluntary climate change disclosure increases with women percentage on boards. We also find evidence that supports critical mass theory with regard to board gender diversity. These findings reinforce initiatives being undertaken around the world to promote gender diversity in corporate governance while demonstrating board effectiveness in stakeholder management. (shrink)

The way we access dance is changing as the form is now widely viewed via digital transmission and documentation. This paper considers the ontological impact of this cultural shift. It sets out to challenge the view that dance works are accessible only through live performance. Adopting a non-realist ontological perspective,, I suggest that the way we relate to screenings and recordings of dance works impacts on the ontological status of the form, thus problematising existing schemata and calling for further philosophical (...) consideration. (shrink)

ABSTRACT“Gratitude” has multiple meanings. One distinction is between gratitude with and without a benefactor. This paper presents two daily diary studies examining the experience of gratitude without a benefactor. In the first, some participants wrote each day about something good caused by someone else whereas others wrote about something good caused neither by self nor other. In the second, all participants wrote each day about something good caused neither by self nor other. Both studies included a novel measure of gratitude (...) designed to distinguish gratitude with and without a benefactor. Across both studies, participants reported feeling gratitude even without a benefactor, and the novel measure of gratitude predicted daily gratitude even after controlling for other gratitude measures. In study 2, participants reported that benefactorless gratitude made them feel the motivational goals of being more obligated, spiritual, resourceful, indebted, generous, celebratory and wanting to help someone else, even after controlling for joy. Some analyses suggest that gratitude with a benefactor is particularly associated with obligation. For instance, in study 1, daily gratitude with a benefactor was more related to obligation than gratitude without a benefactor. These studies suggest that distinctions between gratitude with versus without a benefactor warrant continued exploration. (shrink)

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Focusing with special intensity on scenes that feature still photographs in the Italian films Blow-Up, Three Brothers, and The One Hundred Steps, this paper traces a progressive return to the neorealist call for a cinema of truth-telling on the threshold on the new millennium.

Journal of Social Philosophy, EarlyView.

Present regulations and prohibitions relating to psychoactive substances rest upon socio-historically contingent and hence arguably irrational foundations. New evidence bases located in post-genomic genetics and neuroscience hold the potential to disrupt them through demonstrating a lack of congruence between the regulations and prohibitions and the alleged and actual harms. How far might we use such knowledge to drive policy? What limits, if any, should be placed on our choices, and what attempts to influence these may be seen as acceptable? This (...) article seeks to address these questions in relation to criminal justice system and public health governance of psychoactive substance use. It will explore the implications of justifications employed in both areas to restrict free choice on the grounds of harm to the self and to others. The central argument made is that the current categorisation of psychoactive substances as lawful or unlawful is likely to become disrupted as the result of several separate discourses which converge over psychoactive substance use: enhancement, cognitive liberty and the degree to which subjective experiences of pleasure, well being and happiness might enable us to improve and maintain our health as individuals and that of society as a whole. In my view, the strategic deployment of concepts of addiction which has enabled the public health and criminal justice systems to be able to share governance over psychoactive substance use is likely to become destabilised by these discursive developments. In that policy in the United Kingdom and elsewhere now draws upon happiness research, while reformers advocate freedom of choice over means of enhancing our states of being, a new focus upon the rational evaluation of psychoactive substances governance seems plausible. (shrink)

This paper develops the concept of epistemic apprenticeship as a response to failures among privileged social actors to perceive the knowledge bases of unjustly marginalised groups as sources of valuable insight. Inspired by Elizabeth Spelman’s reflections on apprenticeship and intersectional feminism, an epistemic apprenticeship represents an obverse form of apprenticeship; one in which socially privileged knowers become apprentices to those who do not enjoy equivalent power and privilege. This paper critiques and extends Spelman’s account of apprenticeship by focussing on how (...) the institutional sedimentation of dominant social imaginaries works against the volitional and virtuous practice of apprenticeship, and by exploring what a commitment to epistemic apprenticeship demands at the level of institutional practice. As part of this discussion, I scrutinise the conditions under which institutionalised apprenticeships may fall short of their meliorative potential, and may obstruct rather than aid efforts to achieve greater epistemic justice. (shrink)

Philosophers have often understood self-knowledge's value in instrumentalist terms. Self-knowledge may be valuable as a means to moral self-improvement and self-satisfaction, while its absence can lead to viciousness and frustration. These explanations, while compelling, do not fully explain the value that many of us place in self-knowledge. Rather, we have a tendency to treat self-knowledge as its own end. In this article, I vindicate this tendency by identifying a moral reason that we have to value and seek self-knowledge that is (...) independent of the reason that we have to value the beneficial ends that it helps us achieve. I argue that we are in an inescapable relationship with ourselves that requires both self-love and self-respect. Self-love gives us a noninstrumental reason to know ourselves, while self-respect demands that we take this reason seriously. To pursue a project of self-discovery carefully and for its own sake, then, is part of what it is to stand in a loving and respectful relationship with ourselves. -/- . (shrink)

Four studies tested the hypothesis that a weaker belief in free will would be related to feeling less gratitude. In Studies 1a and 1b, a trait measure of free will belief was positively correlated with a measure of dispositional gratitude. In Study 2, participants whose free will belief was weakened (vs. unchanged or bolstered) reported feeling less grateful for events in their past. Study 3 used a laboratory induction of gratitude. Participants with an experimentally reduced (vs. increased) belief in free (...) will reported feeling less grateful for the favor. In Study 4, a reduced (vs. increased) belief in free will led to less gratitude in a hypothetical favor scenario. This effect was serially mediated by perceiving the benefactor as having less free will and therefore as being less sincerely motivated. These findings suggest that belief in free will is an important part of being able to feel gratitude. (shrink)

While some trust theorists have adverted to the vulnerabilities involved in trust, especially vulnerability to betrayal, the literature on trust has not engaged with recent work on the ethics of vulnerability. This paper initiates a dialogue between these literatures, and in doing so begins to explore the complex interrelations between vulnerability and trust. More specifically, it aims to show how trust can both mitigate and compound vulnerability. Through a discussion of two examples drawn from literary sources, the paper also investigates (...) the effects of pathogenic vulnerability on the psychic economies of trust and distrust. (shrink)

This book deepens and extends the dialogue between Buddhist philosophy and 4E philosophy of mind and phenomenology. It engages with core issues in the philosophy of mind, broadly construed in and through the dialogue between Buddhism and enactivism.