There is growing interest in the processes by which entrepreneurial opportunities are cocreated between entrepreneurs and their stakeholders. The longitudinal case study of de novo firm Wakefield Seafoods seeks to understand the underlying dynamics of phenomena that play out over time as stakeholders emerge and their contributions become essential to the opportunity formation process. The king crab data show that under conditions of uncertainty, characterized by incomplete or missing knowledge, entrepreneurial processes of experimentation, failure, and learning were effective in forming (...) and exploiting an opportunity. Moreover, contrary to existing literature that either emphasizes heroic entrepreneurs or downplays their value, this article shows that both the vision of the entrepreneur and the stakeholder contributions are critical. This detailed examination of process data shows that the cumulative actions made by entrepreneurs in concert with their stakeholders formed an opportunity that coalesced into a new market. (shrink)

Businesses often attempt to demonstrate their commitment to diversity, equity, and inclusion (DEI) by showcasing women in their leadership ranks, most of whom are white. Yet research has shown that organizations confer status and power to women who engage in sexist behavior, which undermines DEI efforts. We sought to examine whether women who engage in racist behavior are also conferred relative status at work. Drawing on theory and research on organizational culture and intersectionality, we predicted that a white woman who (...) expresses anti-Black racism is conferred more status in the workplace than a white woman who does not. A pilot study (N = 30) confirmed that making an anti-Black racist comment at work was judged to be more offensive than making no comment, but only for a white man, not a white woman. Study 1 (N = 330) found that a white woman who made an anti-Black racist comment at work was conferred higher status than a white woman who did not, whereas the opposite held true for a white man, with perceived offensiveness mediating these effects. Study 2 (N = 235) revealed that a white woman who made an anti-racist/pro-Black Lives Matter comment was conferred lower status than a white woman who did not, whereas the opposite held true for a white man. Finally, Study 3 (N = 295) showed that people who endorse racist and sexist beliefs confer more status to a white man than to a white woman regardless of speech, but that people low in racism and sexism confer the highest status to a white woman who engages in anti-Black racist speech. These studies suggest that white women are rewarded for expressing support for beliefs that mirror systemic inequality in the corporate world. We discuss implications for business ethics and directions for future research. (shrink)

Recent, well-publicized scandals, involving unethical conduct have rekindled interest in academic misconduct. Prior studies of academic misconduct have focussed exclusively on situational factors (e.g., integrity culture, honor codes), demographic variables or personality constructs. We contend that it is important to also examine how␣these classes of variables interact to influence perceptions of and intentions relating to academic misconduct. In a sample of 217 business students, we examined how integrity culture interacts with Prudence and Adjustment to explain variance in estimated frequency of (...) cheating, suspicions of cheating, considering cheating and reporting cheating. Age, integrity culture, and personality variables were significantly related to different criteria. Overall, personality variables explained the most unique variance in academic misconduct, and Adjustment interacted with integrity culture, such that integrity culture had more influence on intentions to cheat for less well-adjusted individuals. Implications for practice are discussed and future research directions are offered. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:74 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc. Jennifer L. Holland “Survivors of the Abortion Holocaust”: Children and Young Adults in the Anti-Abortion Movement During the last three decades of the twentieth century, children across the United States regularly encountered adults who both hailed them as survivors of a holocaust and pleaded with them not to perpetrate one. These adults were not talking about (...) war, at least not in a traditional sense. They were talking about legal abortion. Children and young adults often heard this pitch in school presentations like one made in the mid-1970s by a California anti-abortion group, United Parents Under God, in which pictures of aborted fetuses (whose “feet will never kick a football... run on a playground... or play hopscotch”) and their imagined lost life stories were the centerpiece. Next to pictures of aborted fetuses were pictures of two prematurely born infants of color (the only people of color in the presentation) who were supposedly in danger under Roe v. Wade. With murder hovering in the air, activists asked their teen audience, “Is someone you love next?” According to these California anti-abortion activists, young people were physically and intellectually vulnerable to pro-choice views because they inhabited “atheistic” classrooms “where evil can no longer be called ‘evil.’” “You are quite literally ‘trapped’ in a completely ‘pagan’ situation in our secular society and schools and we must reach you anyway we can,” they continued. In the so-called “pro-life” worldview, liberals were brainwashing children and young people through the media, public schools, and many other institutions. Jennifer L. Holland 75 “Women’s liberal abortion speakers,” political scientists, “who typically work for the STATE” and for whom the “ends justify the means,” and new “secular-science textbooks”—all were trying to frighten teenagers to “into killing [their] OWN OFFSPRING,” activists said. Anti-abortion women, “ordinary women... who LOVE you” according to the California presentation, sought to protect children while feminist “witches... distort [ed] God’s purposes of sexuality.”1 In order to counteract what they viewed as corruption, anti-abortion activists had to wage a counter -battle, politicizing children in order to make them innocent again. In practice, that meant bringing the abortion wars—with their attendant graphic imagery and discussions of immorality, murder, and “holocausts ”—into the haven of childhood. From the movement’s early days, anti-abortion activists waged their fight in the name of innocent young people; abortion, they said, was a genocide of children. While these activists were certainly not the only US movement to use the supposed vulnerability of children to elicit public support for their cause, they also did something different. For the anti-abortion movement, children and young adults were more than just endangered innocents; they were also potential perpetrators. Young people, it seemed, were more liberal than their elders, having allegedly been reared in and indoctrinated by liberal culture. They seemed, in short, to be a potentially pro-choice generation. Thus, adult activists spoke more to and about young people at the end of the century. Adults needed young people to speak for fetuses as “Survivors of the Abortion Holocaust,” but they also needed to convert and save America through them. The anti-abortion narrative of childhood vulnerability offered the restoration of social hierarchies as a solution to the problem of abortion. It was “women’s liberal abortion speakers” and feminist “witches” who were the sources of societal indoctrination. Pro-choice women separated sex and reproduction, thus undermining women’s role in society and changing their relationships with men. More subtly, anti-abortion 1. United Parents Under God, “That They May Live: A Presentation on Abortion,” n.d., folder 1, United Parents Under God Ephemeral Materials, Wilcox Collection of Contemporary Political Movements, Kansas Collection, Kenneth Spencer Research Library, University of Kansas. This publication was probably created in the early to mid-1970s because the few citations contained within are from between 1970 and 1973. 76 Jennifer L. Holland activists—who were almost always white—mourned the loss of past racial hierarchies while also envisioning theirs as a civil rights movement. In the California presentation mentioned above, activists explicitly compared abortion to mandated... (shrink)

Why do we find agents less blameworthy when they face mitigating circumstances, and what does this show about philosophical theories of moral responsibility? We present novel evidence that the tendency to mitigate the blameworthiness of agents is driven both by the perception that they are less normatively competent—in particular, less able to know that what they are doing is wrong—and by the perception that their behavior is less attributable to their deep selves. Consequently, we argue that philosophers cannot rely on (...) the case strategy to support the Normative Competence theory of moral responsibility over the Deep Self theory. However, we also outline ways in which further empirical and philosophical work would shift the debate, by showing that there is a significant departure between ordinary concepts and corresponding philosophical concepts, or by focusing on a different type of coherence with ordinary judgments. (shrink)

It is commonly thought that moral rules and principles, such as ‘Keep your promises,’ ‘Respect autonomy,’ and ‘Distribute goods according to need ,’ should play an essential role in our moral deliberation. Particularists have challenged this view by arguing that principled guidance leads us to engage in worse decision making because principled guidance is too rigid and it leads individuals to neglect or distort relevant details. However, when we examine empirical literature on the use of rules and principles in other (...) domains, we find that people can learn to use rules discriminately and that rule-based models tend to outperform even expert judgment. I argue that this evidence poses a problem for the moral particularist. If the particularist claims that we should not rely on decision-making rules when making practical decisions and it turns out that these rules help us make better decisions, then the particularists’ prescriptive account is deficient. However, if the particularist claims that we should rely on practical decision-making rules but not on moral rules, she needs to explain how practical rules are different from moral rules and why we should rely on the former but not the latter. (shrink)

Critical discourse analysis is a useful and productive qualitative methodology but has been underutilized within nursing research. In order to redress this deficiency the research presented in this article represents an exploration of the way in which critical discourse analysis may be applied to the analysis of public debates around policy for nursing practice. In this article the author discusses the history of the application of critical discourse analysis and provides an example of its application to the debate around the (...) use of nurse practitioners within the Australian healthcare system. (shrink)

Without proper recognition of the dual pandemics of COVID-19 and racism that Asian Americans and other racial minorities in the United States are facing, we cannot successfully address structural b...

As countries around the world work to restrict unhealthy food and beverage marketing to children, the U.S. remains reliant on industry-self regulation. The First Amendment’s protection for commercial speech and previous gutting of the Federal Trade Commission’s authority pose barriers to restricting food marketing to children. However, false, unfair, and deceptive acts and practices remain subject to regulation and provide an avenue to address marketing to young children, modern practices that have evaded regulation, and gaps in the food and beverage (...) industry’s self-regulatory approach. (shrink)

Lapses in ethical conduct by those in corporate and public authority worldwide have given business researchers and practitioners alike cause to re-examine the antecedents to personal ethical values. We explore the relationship between ethical values and an individual’s long-term orientation or LTO, defined as the degree to which one plans for and considers the future, as well as values traditions of the past. Our study also examines the role of work ethic and conservative attitudes in the formation of a person’s (...) long-term orientation and consequent ethical beliefs. Empirically testing these hypothesized relationships using data from 292 subjects, we find that long-term perspectives on tradition and planning indeed engender higher levels of ethical values. The results also support work ethic’s role in fostering tradition and planning, as well as conservatism’s positive association with planning. Additionally, we report how tradition and planning mediate the influence of conservatism and work ethic on the formation of ethical values. Limitations of the study and future research directions, as well as implications for business managers and academics, are also discussed. (shrink)

Women-led political organizations that employ feminist and nationalist ideologies and operate as separate from, rather than associated with, male-dominated or patriarchal nationalist groups are both significant and under-explored areas of gender, feminist, and nationalism studies. This article investigates the feminist and nationalist vision of the Revolutionary Association of the Women of Afghanistan (RAWA). RAWA exemplifies an effective political movement that intersects feminist and nationalist politics, where women are active, rather than symbolic, participants within the organization, and help to shape an (...) ideological construction of the Afghan nation. RAWA subsequently links its struggle for women's rights (through feminism) with its nationalist goals for democracy and secularism. This article also analyses RAWA's use of conservative nationalist methods to reproduce the future of the organization and to develop ‘citizens’ for its idealized nation, while countering existing patriarchal social and familial structures through a re-configuration of women's roles in the family, community, and nation. This inquiry is based on geographic and feminist examinations of RAWA's organizational structure, literature, and political goals obtained through content analyses of RAWA's political literature and through interviews with RAWA members and supporters living as refugees in Pakistan in the summer of 2003 and winter of 2004/05. RAWA is an instructive example of counter-patriarchal and nationalist feminist politics that questions patriarchal definitions of the nation and its citizenry by reconfiguring gender norms and redefining gender relations in the family as a mirror of the nation. (shrink)

The authors, one a trained geneticist and the other a trained ethicist, designed and team-taught a bioethics course where nineteen third- and fourth-year undergraduate students were enrolled at Aquinas College in Grand Rapids, Michigan, during the fall 2016 semester. The syllabus, including democratically-chosen ethical debate topics, peer-led student working groups, and varied assessment methods were novel aspects of the course. The students, being either philosophy or biology majors or minors, successfully completed the course and indicated being highly satisfied with the (...) course at its completion. Although there were limitations to a course such as this one, educators at similar small liberal arts institutions could offer a bioethics course by following our suggestions, including collaborative teaching and assessment and incorporating students’ preferences into the scheduled curriculum. (shrink)

Previous research reveals that when leaders enact environmentally specific transformational leadership, they positively affect corporate environmental responsibility. While this research provides important insights into how leaders create and shape corporate environmental responsibility, confidence in the validity of these findings is limited because the psychometric properties of the measurement of environmentally specific transformational leadership has not yet been assessed. The goal of the current research was to develop and validate a measure of environmentally specific transformational leadership. To this end, four studies (...) were conducted, which together produced a reliable and valid scale from which future research can stem. Theoretical and practical limitations are discussed. (shrink)

Becoming a Candidate: Political Ambition and the Decision to Run for Office explores the factors that drive political ambition at the earliest stages. Using data from a comprehensive survey of thousands of eligible candidates, Jennifer L. Lawless systematically investigates what compels certain citizens to pursue elective positions and others to recoil at the notion. Lawless assesses personal factors, such as race, gender and family dynamics, that affect an eligible candidate's likelihood of considering a run for office. She also focuses (...) on eligible candidates' professional lives and attitudes toward the political system. (shrink)

Self-compassion is a mechanism of symptom improvement in post-traumatic stress disorder, however, the underlying neurobiological processes are not well understood. High levels of self-compassion are associated with reduced activation of the threat response system. Physiological threat responses to trauma reminders and increased arousal are key symptoms which are maintained by negative appraisals of the self and self-blame. Moreover, PTSD has been consistently associated with functional changes implicated in the brain’s saliency and the default mode networks. In this paper, we explore (...) how trauma exposed individuals respond to a validated self-compassion exercise. We distinguish three groups using the PTSD checklist; those with full PTSD, those without PTSD, and those with subsyndromal PTSD. Subsyndromal PTSD is a clinically relevant subgroup in which individuals meet the criteria for reexperiencing along with one of either avoidance or hyperarousal. We use electroencephalography alpha-asymmetry and EEG microstate analysis to characterize brain activity time series during the self-compassion exercise in the three groups. We contextualize our results with concurrently recorded autonomic measures of physiological arousal, parasympathetic activation and self-reported changes in state mood and self-perception. We find that in all three groups directing self-compassion toward oneself activates the negative self and elicits a threat response during the SC exercise and that individuals with subsyndromal PTSD who have high levels of hyperarousal have the highest threat response. We find impaired activation of the EEG microstate associated with the saliency, attention and self-referential processing brain networks, distinguishes the three PTSD groups. Our findings provide evidence for potential neural biomarkers for quantitatively differentiating PTSD subgroups. (shrink)

This chapter explains how a single scene in the Star Wars saga serves to reflect a popular and problematic contemporary view about people. The scene in question occurs in Return of the Jedi when Jabba the Hutt holds Princess Leia captive in his court on Tatooine. Using the philosophy of Susan Bordo, Jean‐Paul Sartre, and Michel Foucault, the chapter examines how Leia's captivity scene reflects modern society's hatred of fat and its preoccupation with the control of bodies, particularly the female (...) body. In contrast with Jabba and his uncontrolled appetite, Leia operates as a model of control. She becomes flesh's master rather than its slave. She finds her freedom by fighting fat. Fear of the flesh and a desire to control bodies are expressive of a deeper anxiety regarding embodiment that has been culturally conferred upon women more than men due to the cultural association of women with the body. (shrink)

RÉSUMÉ : J’affirme que les normes sémantiques, y compris les normes mathématiques pour l’addition, sont réelles. Ces normes sont régies par des pratiques sociales d’attribuer aux autres et d’entreprendre soi-même la signification, et cet aspect sociale obscurci l’objectivité des normes. L’attribution par Kripke d’un paradoxe sceptique, quant à la possibilité de suivre une règle, relève d’une conception de la normativité selon laquelle les pratiques sociales sont insuffisantes pour autoriser les normes sémantiques. Or, une conception de la normativité qui prend comme (...) point de départ que les êtres humains font partie du monde, détrône cette idée fausse ainsi que le scepticisme sémantique qu’elle soutien. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Cycle of Violence and Feminist Constructions of Selfhood Jennifer L. Rike University ofDetroit Mercy Violence is the heart and secret soul ofthe sacred" (Girard 1977, 31). René Girard reaches this shocking conclusion by tracing the dynamics ofthe generation ofviolence in history, and the ingenious ways in which humanity has learned to funnel violence into ritual sacrifice to avoid apocalypse. His argument pivots upon his understanding ofhumanity as (...) inherently flawed, as fated to conflict in the struggle to survive. Ifthe sacred mechanism of ritual sacrifice is not deployed, violence takes on a power and personality all its own: "If left unappeased, violence will accumulate until it overflows its confines and floods the surrounding area. The role ofsacrifice is to stem this rising tide... and redirect violence into 'proper' channels" (10). Girard's theory about the violent origins ofthe sacred institutions of ritual sacrifice, law, and myth highlights perhaps the chief paradox of religion: it has been used to promote as much as to oppose violence. Today, as feminists explore how women in particular have been the objects ofsuch violence, they too have turned to Girard to understand this paradox, and yet most have ended up criticizing Girard for falsely universalizing typically Eurocentric and androcentric conceptions of humanity, violence, and religion (Shea, Kirk-Duggan, Nowak 24-6).' While they may be right on certain points, it is also possible that the rush offeminist scholars to charge 1 Nancy Jay has also criticized Girard for androcentrism, in particular because "he still grounds all community and culture on male control of male violence" (130). 22Jennifer L. Rike Girard with androcentrism reflects their own refusals to confront how the dark face of violence appears in women as well as in men. Rather than evaluating specific feminist criticisms ofGirard in this regard, I propose a more global approach—to delineate in greater detail how feminist constructions of selfhood need to be informed by Girard's theory of the violent origins ofthe sacred in order for feminism to achieve its own goals. In Girard's view, the ritual ofsacrifice and the law are generated out ofthe socio-psychological mechanisms ofacquisitive mimesis and scapegoating as the sacred's way of controlling violence. In ways he leaves largely implicit, these mechanisms reflect the devastating cyclical effects of violence upon its victims. Girard stops short of reflecting on the roles gender plays in the cyclical processes of violence, and yet, as my subsequent analyses shall demonstrate, there can be little doubt that women participate in these processes in ways both like and unlike men. Women have been scapegoated throughout history, but not all women end up as victims ofviolence and the rituals constructed to appease it. Nor do many women remain simply victims of the tides of violence: many repeat the cycle of victimization and themselves become perpetrators. Moreover, some escape the cycle ofviolence by a variety ofmeans whose patterns are well worth scrutinizing. My point is that women's modes of participation in the processes through which violence makes and remakes itself are far more complex than has been recognized, and merit our full attention. From the perspective of feminist constructions of selfhood, the question then becomes, how does gender affect one's experience of acquisitive mimesis and scapegoating, victimage and perpetration? To claim that only women are victims and only men—and the women they have co-opted—are perpetrators may be politically correct, but that claim ignores some hard but ultimately helpful truths about what women must do to bring about the changes necessary for revolutionizing our society by transforming its violent ways into peaceful ones. My plan, then, is to suggest how Girard might be used to advance the theory and praxis of feminism further by delving into the psychological mechanisms underlying acquisitive mimesis and scapegoating. I shall argue that using object relations theory to understand the ways in which violence splits the human psyche complements Girard's conception of acquisitive mimesis and scapegoating to disclose the complete dynamics ofthe cycle ofviolence. Such understanding is essential to feminist reconstructions of selfhood, because it makes the defeat of sexism and violence possible by exposing them at their roots. Feminist Constructions ofSelfhood23 My project has four steps... (shrink)

Abstract:In the immediate aftermath of the Haitian earthquake on January 12, 2010, the representative victim-survivor in multiple media sites appeared to the world in the face of the Haitian child-cum-orphan. This poignant image of loss and suffering lent urgency to a range of altruistic responses—or rather, paternalistic interventions—by white families in the U.S. I argue that in both narrative and practice, dominant constructions of normative (white) motherhood were exaggerated and made hypervisible, which propelled the actual lived experience of Haitian mothers (...) further into oblivion. In this article, I examine the discursive formations that produce Haitian women as “deviant black mothers” in transnational contexts. In similar ways, “the beggar mother” construct in the Dominican national media engenders powerful ideas about maternal neglect that link up with constructions of migrant illegality, criminality, and poverty. Drawing upon black and transnational feminist empirical analysis, I demonstrate how such discursive formations affectively circulate within transnational imaginaries and quotidian racial intimacies to effect forms of surveillance, objectification, and regulation of Haitian women and, by extension, their children who face an ever-greater risk of “statelessness.”. (shrink)

This special issue of Science, Technology, & Human Values contains articles concerned with ethics in and around scientific practice. These articles ask how organizational routines both produce and diffuse concerns about the risks and benefits of scientific research and products, and why context remains elusive in formal ethical analysis. These cases are from diverse settings, with several touching on issues of economic inequality and participation in scientific research. Each article describes in some way how cultural and institutional configurations shape ethical (...) thinking and the distribution of goods and harms in science. (shrink)

Hannah Arendt's and Charlotte Delbo's writings about the Holocaust trouble our preconceptions about those who do evil and those who suffer evil. Their jarring terms “banal evil” and “useless knowledge” point to limitations and temptations facing scholars of evil. While Arendt helps us to resist the temptation to mythologize evil, Delbo helps us to resist the temptation to domesticate suffering.

This paper argues that judges assessing the scientific validity and the legal admissibility of forensic science techniques ought to privilege testing over explanation. Their evaluation of reliability should be more concerned with whether the technique has been adequately validated by appropriate empirical testing than with whether the expert can offer an adequate description of the methods she uses, or satisfactorily explain her methodology or the theory from which her claims derive. This paper explores these issues within two specific contexts: latent (...) fingerprint examination and the use of breath tests for the detection of alcohol. Especially in the forensic science arena, I suggest courts have often been seduced by superficially plausible explanations and descriptions of a technique or method, and permitted these to serve as a substitute for empirical testing. Thinking through these two examples illustrates both why evaluating the extent of testing should be the most important method by which courts assess reliability, and why, when other forms of explanatory evidence are readily available, we may nonetheless elect to make use of them. This paper suggests that these descriptions and explanations may at times usefully supplement evidence of testing, but should not generally be substituted for it. Finally, this paper embraces a kind of evidentiary pragmatism, in which the quantum of evidence required to establish legal reliability is determined not in the abstract, but in relation to the evidence that is, or ought to be, available as a result of reasonable research and investigation. (shrink)

Cesario's critiques and suggestions for redesigning social psychology experiments echo Dahl's call for developmental researchers to use experimental and naturalistic methods in a complementary manner for understanding children's development. We provide examples of how naturalistic observations can rectify Cesario's missing flaws for developmental studies investigating children's social biases and help researchers derive theories they can then experimentally test.

National governments have signed and ratified over three thousand International Investment Agreements (IIAs), which for the first time give multinational firms standing to sue host governments in international arbitration tribunals. IIAs have led to a host of high-profile and controversial legal disputes that have led to claims that investor state arbitration may be impeding governments in their ability to regulate and to protect their citizens’ well-being, a phenomenon known as “regulatory chill.” To understand the normative implications of regulatory chill, I (...) analyze investor state arbitration over tobacco in Australia and Latin America. I examine legislative discussions over possible regulatory changes in Australia and Uruguay, the two cases that have faced disputes over tobacco laws, as well as in Latin American countries that provide access to the legislative debates and had legislative initiatives that sought to strengthen tobacco legislation. These cases demonstrate that tobacco packaging laws in a number of countries have been delayed or reduced as a result of fears of potential arbitration among the government and legislators. This regulatory chill is normatively problematic as it suggests that states may be giving up more of their regulatory authority than they initially believed they would have to under IIAs. (shrink)

Literary fiction gives us a window into ourselves and into those who may seem most unfamiliar to us. We therefore have a moral imperative to read, just as, as psychotherapists, we have a moral imperative to listen. Literary study teaches us to read closely, to listen for structure as well as content, and it also instructs us about different ways of paying attention. Inversely, because the practice of psychotherapy values connection and process, rather than simply interpretation, it shows us how (...) we can bring ourselves more fully to literature. In this paper I propose ways of engaging the field of phenomenological psychology in this dialectical relationship of literature and psychotherapy. By using as a case study a recent experience of teaching Aimee Bender’s (2000) novel An Invisible Sign of My Own in an interdisciplinary seminar on literature and psychology, I illustrate how literature and clinical discourses can inform and challenge each other as we seek to understand the meaning and lived experience of neuroses. I argue that the very act of reading can give the reader the sense and structure of experience that, if explored in a dialogal context, helps us gain access to phenomena that is neither simply self-generated nor simply observed in the other. I term this access evocation: A response that is a calling forth of the reader’s own lived experiencing. Indo-Pacific Journal of Phenomenology , Volume 12, Special Edition July 2012. (shrink)

This paper shares findings of a qualitative project exploring teacher candidates’ reflections on their own social studies inquiry teaching using video capture and annotation technology (VCAT). Teacher candidates’ annotated video and written reflections were collected and analyzed. Findings include important understandings of teacher candidates’ scholarship-aligned recognitions of strengths and areas for growth as well as areas where they had underdeveloped or novice negotiated conceptions of inquiry-centered instruction.

This chapter recalls not only what Arendt says about judgment, but also of how she herself goes about judgment by revisiting her judgment of Adolf Eichmann and his trial. By calling attention to the theatrical quality of the Israeli House of Justice and the trial staged there, Arendt subtly underlines a claim she makes at the beginning of Eichmann in Jerusalem, a claim that is not often considered by critics but one that introduces an argument for which Arendt's account of (...) the trial continues to receive much criticism. The claim is that a trial resembles a play. The argument is that the trial in Jerusalem was a failure. (shrink)

John Zaller's finding that members of the public usually follow elites' cues may seem normatively disturbing. If true, it might be taken to obviate the need for democracy or to show that elites are manipulating the public. However, as long as the public sometimes fails to follow elites, we can judge cases of public followership according to independent criteria, such as whether the public's occasional rebellions against elite opinion further liberal-democratic or utilitarian purposes. A review of some prominent cases of (...) mass followership of and mass divergence from elite opinion suggests that public opinion that is independent of elite leadership is neither an unmitigated good nor an unmitigated problem for a well-ordered polity. (shrink)

This article is an exploration of the differences between science and technology studies and the history of technology, taken as independent intellectual fields. The differences range from stylistic and professional, to matters of theory, narrative, and inference. These make true interdisciplinarity challenging, although scholars do bridge the disciplines. Both provide important resources for critical technological literacy by promoting historical thinking and by providing tools for exploring reflexivity by the social contextualization of scholarly activities and knowledge production in general.

I explore both the potential and the perils of Twitter as a space for constituting a Deweyan public aimed at transforming how "we" (here, I mean not only citizens of the United States but global citizens) affectively receive and thereby respond to and resist sexual violation. In the course of this brief exploration, I operate with a pragmatic notion of "truth," namely, as democratically formulating a hypothesis concerning the nature of a social problem that enables fruitful amelioration of the problem. (...) I specifically focus on the viral #WhyIDidntReport Twitter campaign provoked by Brett Kavanaugh's Supreme Court hearing. (shrink)