This essay demonstrates how the early Enlightenment salonnière madame de Lambert advanced a novel feminist intellectual synthesis favoring women's taste and cognition, which hybridized Cartesian and honnête thought. Disputing recent interpretations of Enlightenment salonnières that emphasize the constraints of honnêteté on their thought, and those that see Lambert's feminism as misguided in emphasizing gendered sensibility, I analyze Lambert's approach as best serving her needs as an aristocratic woman within elite salon society, and show through contextualized analysis how she deployed honnêteté (...) towards feminist ends. Additionally, the analysis of Malebranche's, Poulain de la Barre's, and Lambert's arguments about the female mind's gendered embodiment illustrates that misrepresenting Cartesianism as necessarily liberatory for women, by reducing it to a rigid substance dualism, erases from view its more complex implications for gender politics in the late seventeenth and early eighteenth centuries, especially in the honnête environment of the salons. (shrink)

Ethical decision-making is inherent in nursing practice. Although a definite portion of the nursing literature is devoted to ethics and ethical decision-making, the profession is just beginning to ground its ethics research in the actual experience of nurses. Therefore, the purpose of this phenomenological study was to examine the experience of staff nurses as they engage in ethical decision-making. Interview data were collected from 19 staff nurses in a large, midwestern American metropolitan hospital. Interviews were subse quently transcribed and Giorgi's (...) method of data analysis applied. The emerging descrip tion revealed four common aspects of ethical decision-making among staff nurses: context, trigger, ethical decision-making process (i.e. deliberation and integration), and outcomes. This description provides a foundation for future research regarding a descrip tive theory of ethical decision-making in nursing. (shrink)

Ethical review systems need to build on their experiences of COVID-19 research to enhance their preparedness for future pandemics. Recommendations from representatives from over twenty countries include: improving relationships across the research ecosystem; demonstrating willingness to reform and adapt systems and processes; and making the case robustly for better resourcing.

Much of the most influential free speech scholarship emphasises that ‘political speech’ warrants the very highest standards of protection because of its centrality to self-governance. This central idea mitigates against efforts to justify the regulation of political speech and renders some egregiously offensive or harmful speech worthy of protection from a theoretical perspective. Yet paradoxically, in practice, in many liberal democracies such speech is routinely restricted. In this paper, I develop an argument that is compatible with both the argument from (...) democracy and the notion of political speech, and that can justify the regulation of hate speech, by joining an understanding of the constitutive role of speech in individuals’ lives derived from Nussbaum's capabilities theory with ideas of democratic deliberation and legitimation drawn from a Habermasian framework. This approach attends to the conditions required at an individual level for democratic legitimation to occur at a social level. It permits the development of a robust theoretical justification for the protection of a broad range of speech. It simultaneously provides a guiding framework for regulatory policy designed to ameliorate the effects of, and inhibit the expression of, that speech, which could imperil the conditions required for individuals to develop their own capabilities and which instantiates anti-democratic practice, and thus discourse, preventing the very communications required to perform democracy from being uttered. Thus, my argument also strengthens and transforms the argument from democracy as a justification for free speech protection more generally. (shrink)

This paper reviews the current status of the debate about concept of environmental sustainability, and mentions its related aspects of growth, limits, scale and substitutability. The paper suggests that ES is a clear concept and that it is universal and rigorous. While the many paths leading to ES in each country or sector will differ, the goal remains constant. ES is contrasted from social and economic sustainability, because the three types of sustainability follow different laws and require different means by (...) different disciplines to achieve each of them. ES is fundamental for survival of humanity; but ES without some measure of social sustainability will not be very attractive. The three now need to be integrated.This conceptualisation is far from an academic exercise. The monumental challenge of ensuring that possibly ten billion people are decently fed and housed within less than two human generations—without damaging the environment on which we all depend—means that the goal of environmental sustainability must be reached as soon as humanly possible. (shrink)

This article discusses the relationship between the origins of the concept of post-normal science, its potential as a heuristic and the phenomenon of complex science entailed policy problems in late industrial societies. Drawing on arguments presented in the early works of Funtowicz and Ravetz, it is proposed that there is a fundamentally empirical character to the post-normal science call for democratizing expertise, which serves as an antidote to late industrial poisoning of the fairy tale ideal of a clean divide between (...) science and politics. Post-normal science extended-peer-review methodology is interpreted as a response to a crisis in the governance of science. Rather than viewing extended-peer-review processes as products of the post-normal science discourse, here the post-normal science discourse is understood to provide a heuristic lens through which existing complex science/society collaborations and conflicts can be better understood. Two different post-normal science situations—management of mega-contamination in Bitterfeld, Germany, and eviction of the Parakuiyo Maasai from the eastern wetlands of the Usangu plains of Tanzania—are presented and the implications of their de facto extended-peer-review structures are discussed, to illustrate this heuristic potential. (shrink)

Volume 20, Issue 5, June 2020, Page 4-6.

The way society is organised means that we all get made into members of various types of people, such as judges, wives, or women. These ‘human social kinds’ may be brought into being by oppressive social arrangements, and people may suffer oppression in virtue of being made into a member of a certain human social kind. This book argues that we should pay attention to the ways in which the very fact of being made into a member of a certain (...) human social kind can be oppressive in and of itself. For example, someone who becomes a wife under circumstances where husbands have unjust powers over their wives has suffered a wrong, even if her husband never in fact exercises these powers. The book argues that social movements against racial and gendered oppression, including efforts to advance trans liberation, must get to grips with this phenomenon, and it supplies the conceptual tools needed to do so. The first tool is an analysis of this general form of wrong, termed ‘ontic injustice’. The second tool is an account of ‘ontic oppression’, a particular kind of ontic injustice in which the wrong amounts to a form of oppression, in the sense of being structural and pervasive. The third tool is a pluralist account of race and gender kinds, according to which there is no single social kind that corresponds to a gender category such as ‘woman’, but, rather, there are various different social kinds, each of which is explanatory for different purposes. (shrink)

In this article, I identify a distinctive form of injustice—ontic injustice—in which an individual is wronged by the very fact of being socially constructed as a member of a certain social kind. To be a member of a certain social kind is, at least in part, to be subject to certain social constraints and enablements, and these constraints and enablements can be wrongful to the individual who is subjected to them, in the sense that they inflict a moral injury. The (...) concept of ontic injustice is valuable in three main ways: it draws our attention to the role played by social kinds in enacting wrongful constraints and enablements; it clarifies our options for developing accounts of the ontology of particular social kinds, such as gender kinds; and, along with the related concept of ‘ontic oppression’, it helps us to understand and respond to oppression. (shrink)

The term sustainability can be used so liberally within production industries that it becomes meaningless. There is also recognition that for sustainability to be a useful concept, it must be crafted for the context in which it is deployed. A paradox of sustainability, it seems, lies in the conflict between the practical adoptability and context specificity of programs paired with the need for significant change. One response for those grappling with this sustainability challenge has been to adopt flexible approaches to (...) sustainability through the development of technologies and governance processes that focus on benchmarking, monitoring and ongoing change, rather than hard limits and targets. In this paper we elaborate on this point by evaluating how sustainability programs in a transition context can be seen as deliberative platforms and thus actors in governance processes. Through an analysis of the development of a sustainability program deployed in the wine industry in New Zealand, we argue that a widely adopted and clearly defined program can be an asset to democratic environmental governance, if viewed as a shared project. Drawing on interviews with key personnel in the wine industry and reviews of industry literature and media, we suggest that substantiating sustainability can have benefits for environmental governance through the precipitation of distinction and dialogue. We conclude with some suggestions about how to encourage visionary forms of practice and engagement with sustainability programs in ways that can aid their democratic development and expand the reach of their goals. (shrink)

:Team reasoning is thought to be descriptively and normatively superior to the classical individualistic theory of rational choice primarily because it can recommend coordination on Hi in the Hi-Lo game and cooperation in Prisoner's Dilemma-type situations. However, left unanswered is whether it is rational for individuals to become team members, leaving a gap between reasons for individuals and reasons for team members. In what follows, I take up Susan Hurley's attempt to show that it is rational for an individual to (...) become a team member. I argue that her account fails to show that becoming a team member is necessary to gain the advantages of coordination in Hi-Lo games or cooperation in Prisoner's Dilemma-type situations, and that individuals will often fare better reasoning as individual agents than as members of a team. I argue further that there is a more general problem for team reasoning, specifically that the conditions needed to make it rational for a team member to employ team reasoning make becoming a team member unnecessary. (shrink)

In this paper, I aim to shed some light on what rape myths are and what we can do about them. I start by giving a brief overview of some common rape myths. I then use two philosophical tools to offer a perspective on rape myths. First, I show that we can usefully see rape myths as an example of what Miranda Fricker has termed ‘epistemic injustice’, which is a type of wrong that concerns our role as knowers. Then, I (...) show that it is important to recognise that rape myths are instances of misogyny. This word is of course a more familiar one, but I'll be drawing on a specific philosophical account of what misogyny is, developed by Kate Manne, that I think is useful here. Finally, I briefly consider some upshots of these claims. (shrink)

Although the concept of gender identity plays a prominent role in campaigns for trans rights, it is not well understood, and common definitions suffer from a problematic circularity. This paper undertakes an ameliorative inquiry into the concept of gender identity, taking as a starting point the ways in which trans rights movements seek to use the concept. First, I set out six desiderata that a target concept of gender identity should meet. I then consider three analytic accounts of gender identity: (...) the dispositional account, the self-identification account, and the norm-relevancy account. I argue that only the norm-relevancy account can meet all six desiderata. Finally, I defend the norm-relevancy account from three objections: that it is cis-normative, that it has problematic implications regarding trans women, and that it entails that some people do not have the gender identity they take themselves to have. (shrink)

Experience the richness of classical literature and philosophy with this insightful analysis of the language used by two of its most famous practitioners: Lucretius and Cicero. Katharine C. Reiley provides a detailed examination of key terms and concepts, shedding new light on the complexity and sophistication of their foundational works. 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 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. 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 article argues that rape myths and domestic abuse myths constitute hermeneutical injustices. Drawing on empirical research, I show that the prevalence of these myths makes victims of rape and of domestic abuse less likely to apply those terms to their experiences. Using Sally Haslanger's distinction between manifest and operative concepts, I argue that in these cases, myths mean that victims hold a problematic operative concept, or working understanding, which prevents them from identifying their experience as one of rape or (...) of domestic abuse. Since victims in this situation lack the conceptual resources needed to render their experience sufficiently intelligible, they are suffering a form of hermeneutical injustice. Attending to this distinctive case sheds new light not only on the functioning of social myths of this kind but on the nature of hermeneutical injustice itself, since the case of the victim who accepts myths is importantly different from other cases of hermeneutical injustice discussed in the literature to date. In practical terms, this analysis supports calls for juries in rape trials to be warned about rape myths at the start of the trial, and may have implications for calls for statutory Sex and Relationships Education in schools. (shrink)

Since the 1980s, foodbanks have become a widespread solution to addressing hunger within high-income countries. The primary reason for their establishment has been widely recognised as neoliberal policies, particularly those that led to massive cuts in social welfare assistance. Foodbanks and hunger have subsequently been framed within a neoliberal critique. However, we argue that critiques of foodbanks are not unique to neoliberalism but have deeper historical roots, meaning that the part neoliberal policies have played is not as clear-cut. In order (...) to understand the normalisation of foodbanks within society, and gain a more extensive understanding of hunger and appreciation as to how this issue could be addressed, it is therefore important to gain a historical understanding of food charity development. In this article, we achieve this by presenting a genealogy of food charity within Aotearoa New Zealand, which witnessed a fluctuation in the use of soup kitchens during the nineteenth and twentieth centuries, and a rise of foodbanks in the 1980s and ‘90 s. Highlighting the historical parallels and major economic and cultural shifts that have allowed for the institutionalisation of foodbanks, we explore the patterns, parallels and differences exposed, and how they yield an alternative understanding of hunger. Using this analysis, we then discuss the wider implications of the historical foundations of food charity and hunger to better understand the role neoliberalism has played in the entrenchment of foodbanks, and advocate the importance of looking beyond a neoliberal critique in order to entertain alternative solutions to addressing food insecurity. (shrink)

Purpose This paper is concerned with the place of human rights in the process of technological development but specifically as this process is situated within the corporate-technological complex of modern digital communications and their derivatives. This paper aims to argue that expecting and institutionalizing the incorporation of human rights in the process of technological innovation and production, particularly in the context of global economic actors, constitutes a necessary act if we want to navigate the immediate future of artificial intelligence and (...) ubiquitous connectivity in ways that protect democracy and human dignity. Design/methodology/approach The discussion presents the case for defending human rights through a social control perspective, which assumes the conscious quest for impacting change and cartographing a path of actions and intentions. The authors approach the problem from James Ralph Beniger’s theory of the Control Revolution to explain the emergence of a new social order and to outline the main challenges brought particularly by media and information and communication technology corporations as global actors of power. Findings Ethics initiatives, considering human rights as an ethical framework for media and ICT businesses, can be based on social control perspectives to regard the more complex variables interacting in the formation of effective policy making. It is the right to participate in the construction of knowledge in society and, informed by this knowledge, help manage or control democratic issues, including influencing on the regulation of technology and other cultural formats of control. Knowing social control tools enable citizens to lead their destinies, plan their freedom and the change what they wish in the societies they live in. Originality/value Social control is often understood as a term taken for granted and many times faced as representing malignant and anti-democratic forms. Here, the authors try to build a theoretical ground where both sides – the benign and the malignant – can be taken in consideration to bring awareness to the need to discuss social control as a democratic endeavor, and consider human rights as part of this and not something apart and idealized. The practice of human rights is directly associated with social control forms and is from within these practices individuals must understand its role on social control and act. (shrink)

John Rawls rejected modus vivendi political outcomes as normatively deficient because he believed that the participants are not motivated by moral reasons. Contemporary defenders of modus vivendi reject the importance of distinguishing between moral and nonmoral reasons for constructing terms of peaceful coexistence. Theorists have highlighted peace and security as values that are integral to a modus vivendi. I argue that the idea of mutuality ought to be included in an account of how a modus vivendi emerges between parties who (...) have opposed views about how to decide jointly a matter of common concern.A modus vivendi is a compromise, and the creation of a modus vivendi requires the parties to understand themselves as facing a situation to which they ought to respond together. I argue that mutuality is a value that is presupposed in their effort to create a modus vivendi. How and why parties regard each other as having standing to shape the resolution of a political conflict remains unexplored in the literature on modus vivendi. Although parties to a modus vivendi are unlikely to regard each other as deserving equality of standing, they nevertheless recognize each other in a manner that is morally salient. Mutuality involves viewing people whom one opposes or considers to be a rival as nevertheless having standing to participate in a shared political life.Inquiry into the origin of a shared commitment to mutuality can help scholars understand what conditions facilitate willingness to coexist and to participate in a modus vivendi. (shrink)

Following a pattern of racially-motivated social violence enacted during the time of slavery and critiqued by many Black feminist thinkers, this paper argues that numerous U.S. immigration policies today inflict unjust and deeply damaging forms of relational deprivation on immigrant workers and their care communities. One form this relational deprivation takes is that of impinging on the ability to directly provide care to, or otherwise express care for, those whom one loves. When we recognize that caring for those that one (...) loves is both a precious form of freedom and a genuine need, we establish the foundation for understanding how the shackling of this cherished ability can result in egregious injustice and harm. In highlighting this form of relational deprivation and others, the paper thus makes a case for why immigration policies must change. (shrink)

Liberal political thought affirms the moral equality of all persons. The Lockean tradition within liberalism captures this equality by endowing people with equal natural rights. However, a powerful line of criticism holds that the theory fails to live up to its egalitarian billing by treating men and women differently. This article offers a rational reconstruction of the Lockean position on gender equality, and the rights of women in particular. We propose a novel interpretative method which puts Locke into conversation with (...) a contemporary female author, Rachel Speght. In Speght, we find an interesting argument supporting an egalitarian Lockean view, grounded in familiar Lockean assumptions, using familiar Lockean arguments. Voices like Speght have long been unjustly neglected in the liberal tradition. By constructing this imagined conversation, we offer a stronger foundation for Lockean liberalism, and begin to incorporate excluded voices in the formulation of that tradition. (shrink)

This paper is a cross-cultural examination of the development of hunting skills and the implications for the debate on the role of learning in the evolution of human life history patterns. While life history theory has proven to be a powerful tool for understanding the evolution of the human life course, other schools, such as cultural transmission and social learning theory, also provide theoretical insights. These disparate theories are reviewed, and alternative and exclusive predictions are identified. This study of cross-cultural (...) regularities in how children learn hunting skills, based on the ethnographic literature on traditional hunters, complements existing empirical work and highlights future areas for investigation. (shrink)

In this paper I develop a systemic discrimination approach to defining a narrowly construed category of ‘hate speech’, as speech that harms to a sufficient degree to warrant government regulation. This is important due to the lack of definitional clarity, and the extraordinarily wide usage, of the term. This article extends current literature on how hate speech can harm by identifying under what circumstances speakers have the capacity to harm, and under what circumstances targets are vulnerable to harm. It also (...) shows how the capacity to harm can be mobile and involve the construction of new targets. Finally, it bridges the gap between conceptual understandings of hate speech and policy designed to regulate it. (shrink)

This article explores Nicolas Malebranche's approach to fashion: an inescapable postlapsarian consequence of God's sociable design of the human mind and body as manifested in the imagination. A problematic side effect of the general laws established by God governing the soul-body relationship, fashion wreaked havoc on individuals' thinking and potential for redemption yet pointed to a larger providential plan for social benefit. These ideas led Malebranche to a distinctive nonpolitical approach to fashion—both “Enlightenment project” and theodicy—in which he sought to (...) promote, toward human liberation and salvation, an enlightened understanding of the processes that created fashion and a charitable approach to managing it. Ultimately, however, his brain-based analysis ended up limiting individual freedoms (imaginative, cognitive, and behavioral), notably for those endowed with certain kinds of minds, in ways that had long-lasting effect. It also helped lay foundations for the Enlightenment's conflicted views about fashion as individual folly and beneficial social phenomenon. -/- Cet article montre que, pour Nicolas Malebranche, la mode constitua une conséquence inévitable de la Chute et du dessin sociable et providentiel de l'esprit et du corps, manifesté dans l'imagination. Effet secondaire et problématique des lois générales établies par Dieu pour gouverner les relations entre l'esprit et le corps, la mode entrave la réflexion et l'accès au salut tout en dessinant un plan providentiel, au bénéfice de tous. A la fois projet des Lumières et théodicée, cette approche apolitique s'efforce, dans une visée mêlant libération, salut et charité, de saisir les processus qui créent la mode afin de s'en accommoder. Parce qu'elle met l'accent sur le cerveau, cette approche tend pourtant à restreindre, de manière durable, les libertés individuelles (imagination, cognition, comportement), surtout pour certains types d'esprit. Et elle montre comment, pour les Lumières, la mode peut être à la fois une folie individuelle et un phénomène à multiples vertus sociales. -/- Copyright 2022 by Society for French Historical Studies. (shrink)

Contemporary feminist critics have often described Surrealism as a misogynist movement. In Automatic Woman, Katharine Conley addresses this issue, confirming some feminist allegations while qualifying and overturning others. Through insightfuløanalyses of works by a range of writers and artists, Conley develops a complex view of Surrealist portrayals of Woman. Conley begins with a discussion of the composite image of Woman developed by such early male Surrealists as Andrä Breton, Francis Picabia, and Paul Eluard. She labels that image ?Automatic Woman??a (...) term that comprises views of Woman as provocative and revolutionary but also as a depersonalized object largely devoid of individuality and volition. This analysis largely confirms feminist critiques of Surrealism. The heart of the book, however, examines the writings of Leonora Carrington and Unica Z_rn, two women in the Surrealist movement whose works, Conley argues, anticipate much contemporary feminist art and theory. In concluding, Conley shows how Breton?s own views on women evolved in the course of his long career, arriving at last at a position far more congenial to contemporary feminists. Automatic Woman is distinguished by Katharine Conley?s judicious understanding of how women?and the image of Woman?figured in Surrealism. The book is an important contemporary account of a cultural movement that continues to fascinate, influence, and provoke us. (shrink)

In the last of the group of papers from the conference on inatrogenic disease which we are publishing is this issue Katharine Whitehorn told the audience mainly of doctors and doctors in training - and tells many more through this Journal - what the patient expects from them. She envisages a generation of doctors who are coming to see their role rather differently from that of their fathers, and perhaps in the future a new medical scene.

Experience and expression are orthogonal emotion dimensions: we do not always show what we feel, nor do we always feel what we show. However, the experience and expression dimensions of emotion are rarely considered simultaneously. We propose a model outlining the intersection of goals for emotion experience and expression. We suggest that these goals may be aligned or misaligned. Our model posits these states can be separated into goals to experience and express, experience but not express, express but not experience, (...) or neither experience nor express positive and negative emotion. We contend that considering intersections between experience and expression goals will advance understanding of emotion regulation choice and success. (shrink)

The stories people tell in the course of conversations are both implicated in and distinct from the occasions on which they are told. Their implication is a matter of context; their distinctness is a matter of frame. Contexts show up as continuities between stories, conversations, and storytelling occasions; frames mark discontinuities. By virtue of their frames, stories can be identified as a different order of event from the conversations in which they are enclaves and from the occasions of their telling, (...) an event with its own conventions of presentation. Stories are neither natural utterances in conversations nor are they ordinary events in everyday life. They are recountings of such events in the course of such conversations. Stories thus constitute a separate universe of discourse, a storyrealm embedded in the realm of conversation. The storyrealm, that segment of narrative discourse within conversation, in turn directs attention to a third realm, the realm of the events the story is about or taleworld. Events in the taleworld are framed by the storyrealm, itself framed by the realm of conversation. (shrink)

Family traditions take a somatic turn in a therapeutic practice that focuses on how bodies are passed down in families, not as assemblages of biological traits enjoined on the bodies of children by parents but as intentional fabrications devised by children out of the bodies of parents. Somatic psychology holds that parents offer children models of how to be embodied in the form of bodily attitudes. The body shapes I imitate and resist at every stage of life arise out of (...) the memory of the past, incarnate memory in the present, and project the memorial body toward its future. Taking up the techniques by which a person makes her body, the somatic psychologist induces her to unmake and remake it. This is a study of how the flesh remembers. (shrink)

Artificial intelligence and robotics have increasingly been adopted in agri-food systems—from milking robots to self-driving tractors. New projects extend these technologies in an effort to automate skilled work that has previously been considered dependent on human expertise due to its complexity. In this paper, we draw on qualitative research carried out with farm managers on apple orchards and winegrape vineyards in Aotearoa New Zealand. We investigate how agricultural managers’ perceptions of future agricultural automation relates to their approach to expertise, or (...) the degree to which they think specialised skills and knowledge are required to perform agricultural work on their orchards and vineyards. Our research generates two insights: the perceived potential for work to be automated is related to the degree to which it is seen to require technical or embodied expertise, with technical expertise being more automatable; and, while embodied expertise is perceived to be more difficult to automate, it is sometimes attributed more exclusively to those in positions of power, such that embodied expertise can be highly valued while the majority of embodied work is viewed as non-expert and thus automatable. Our analysis illustrates that a robot can be an expert when expertise is technical. It also shows variability in the conceptualization of skilled or unskilled work, and that those conceptualizations can set the stage for the future effects of new technologies. This generates new insights into the conditions under which automation might reproduce existing inequalities in agriculture, and also raises new questions about responsibility in the context of automation. (shrink)

This essay studies the different literary genres of Proverbs 1–9, including how they might have emerged, what social contexts generated such texts in Israel and in Egypt, and what their function might have been. A theological context is seen to be integral to both of the main genres of instruction and poem, despite the clearly more educational emphasis of the instruction texts.