Visual culture has normalized systemic and institutional cruelty toward animals in North America through an iconography of oppression. Certain kinds of images that sanitize and celebrate the consumption of animal bodies through our contemporary food systems are constantly repeated through marketing channels. In doing so, they help us to avoid addressing the very ethical questions at the heart of these practices. In contrast to this, a number of contemporary artists have relied on visual culture to disrupt this pattern of representation (...) and to challenge the status quo. The following discussion explores some recent attempts to reimagine human–animal relationships in nonspeciesist terms through imagery and artistic practice. (shrink)

This paper explores the process of human-horse communication using ethnographic data of in-depth interviews and participant observation. Guided by symbolic interactionism, the paper argues that humans and horses co-create a language system by way of the body to facilitate the creation of shared meaning. This research challenges the privileged status of verbal language and suggests that non-verbal communication and language systems of the body have their own unique complexities. This investigation of humanhorse communication offers new possibilities to understand the subjective (...) and intersubjective world of non-verbal language using beings—human and nonhuman alike. (shrink)

The field of religious ethics contributes to practices of resistance and hope in broader society. In advancing my claim that religious ethics contributes to practices of resistance and hope today, I first tell a story about the changing demographics in the field of religious ethics and why this demographic shift is important. I next focus on womanist religious scholarship as an exemplary discourse in religious ethics and how it has contributed to practices of resistance and hope in the academy and (...) within contemporary society. While a few scholars in JRE over the last 50 years have cited and engaged womanist ethicists like Katie Cannon and Emilie Townes, I want to offer a more explicit argument on how the womanist idea has contributed to practices of resistance and hope. I maintain that womanist religious scholarship embodies the practice of undomesticated dissent and that such dissent might be understood as a contribution to larger humanistic inquiry within the academy. Finally, I briefly consider an objection to my argument through engaging Stanley Fish's claim that the purposes and ends of institutions of higher education should not be oriented toward activism. (shrink)

Climate change has been called both a ‘slow emergency’ and an ‘urgent crisis’, it creates tensions between human and non-human temporalities, it asks some communities to ‘speed up’ and demands others slow down, and requires choices between present needs, historical responsibilities and future consequences. If students are to understand and confront climate (in)justice, then a ‘temporal imagination’ (Adam, 1998) is required that is alert to the ways that time is central to the politics of a warming world. This paper therefore (...) explores how ‘teaching time’ can support the awareness of and attention to (in)justice. The paper discusses the limits of current approaches to teaching time in education and explores a range of practices for developing ‘temporal attunement’ (Jensen, 2023) that can be found in public arts, Indigenous education, educational philosophy, futures studies and decolonial praxis. It maps out five temporal educational practices of: relational time; rhythm; anticipation and reparation; temporal suspension; and critical time keeping. It argues that these practices can be put into dialogue as a basis for a ‘temporal pedagogy’ that comprises three moves: interruption (of habitual and dominant temporal frames and their production of injustice), attention (to the latent, situated, plural timings and rhythms of the situation), and encounter (through invitations to judgement about the temporal practices that should govern more just collective action in response to climate change). It concludes by working through an example of how such a pedagogy might be deployed to negotiate the conflicting temporalities of socio-ecological change. (shrink)

From the internationally bestselling creator of Wreck This Journal... wan·der verb \ˈwän-dər\ to walk/explore/amble in an unplanned or aimless way with a complete openness to the unknown Several years ago when Keri Smith, bestselling author of Wreck This Journal, discovered cryptic handwritten notations in a worn copy of Walt Whitman’s Leaves of Grass, her interest was piqued. Little did she know at the time that those simple markings would become the basis of a years-long, life-changing exploration into a mysterious (...) group known only as The Wander Society, as well as the subject of this book. Within these pages, you’ll find the results of Smith’s research: A guide to the Wander Society, a secretive group that holds up the act of wandering, or unplanned exploring, as a way of life. You’ll learn about the group’s mysterious origins, meet fellow wanderers through time, discover how wandering feeds the creative mind, and learn how to best practice the art of wandering, should you choose to accept the mission. (shrink)

The issue of directed donation of organs from deceased donors for transplantation has recently risen to the fore, given greater significance by the relatively stagnant rate of deceased donor donation in the UK. Although its status and legitimacy is explicitly recognized across the USA, elsewhere a more cautious, if not entirely negative, stance has been taken. In England, Wales and Northern Ireland, the Human Tissue Act 2004, and in Scotland the Human Tissue (Scotland) Act 2006, are both silent in this (...) regard. Although so-called conditional donation, donation to (or perhaps withheld from) a specific class, has been outlawed as a product of guidance issued by the Secretary of State for Health issued in the wake of the controversial incident occurring in the North of England in 1998, its intended application to ‘directed’ donation is less certain. Directed and conditional donations challenge the traditional construct of altruistic donation and impartial (equitable) allocation in a very immediate and striking fashion. They implicitly raise important questions as to whether the body or parts of the body are capable of being owned, and by whom. This paper attempts to explore the notion of donor ownership of body parts and its implications for both directed and conditional donation. (shrink)

This article raises the important question as to why cooking, a seemingly mundane practice, performs social and cultural functions that go much beyond cooking, cooking instructions, and food preparation, and specifically how it functions in a media context. By integrating theories about inquiry, discourse analysis, gender, and sociolinguistics, the article makes an important contribution to the growing literature on contemporary discourse in the media. The research was conducted on popular television cooking channels, the Food Network and the Cooking Channel, and (...) involved close analyses of a sample of instructional cooking shows. The article is an exploration of social and communicative dynamics inherent in cooking, especially from the public discourse of contemporary cooking shows. (shrink)

Cognitive Science, Volume 46, Issue 7, July 2022.

This essay considers the complexities associated with faith-based initiatives for poor black people, as these initiatives have become one antipoverty strategy within some black churches. Deploying a womanist perspective on public policy, my contention is that faith-based initiatives have a contradictory nature in relation to ameliorating poverty among blacks. While these initiatives provide the necessary funding for many religious organizations such as black churches that are already doing antipoverty work, these initiatives simultaneously fail to consider how free-market institutions exacerbate poverty (...) in general and black poverty in particular. Black churches must acknowledge that faith-based initiatives are an insufficient strategy for the amelioration of poverty if such a strategy is not situated alongside more structural and class-based efforts to ameliorate systemic injustice. (shrink)

Glossolalia (“speaking in tongues”) is a rhythmic utterance of word‐like strings of sounds, regularly occurring in religious mass gatherings or various forms of private religious practices (e.g., prayer and meditation). Although specific verbal learning capacities may characterize glossolalists, empirical evidence is lacking. We administered three statistical learning tasks (artificial grammar, phoneme sequence, and visual‐response sequence) to 30 glossolalists and 30 matched control volunteers. In artificial grammar, participants decide whether pseudowords and sentences follow previously acquired implicit rules or not. In sequence (...) learning, they gradually draw out rules from repeating regularities in sequences of speech sounds or motor responses. Results revealed enhanced artificial grammar and phoneme sequence learning performances in glossolalists compared to control volunteers. There were significant positive correlations between daily glossolalia activity and artificial grammar learning. These results indicate that glossolalists exhibit enhanced abilities to extract the statistical regularities of verbal information, which may be related to their unusual language abilities. (shrink)

An increasing number of Muslim asylum seekers and refugees convert to Christianity in Europe. The conversion motifs in these individuals are unknown. In this study, we applied biographical interviews in 124 converts. There were two dominant patterns: intellectual —intellectual plus experimental motifs, and mystical —mystical plus affectional motifs. Pure experimental and affectional motifs were rare, and there were no revivalist and coercive motifs. Demographic parameters did not predict conversion motifs. We found no evidence for social pressure. These results indicate that (...) finding meaning and consolation in Christian religious teachings and mystical experiences with a high emotional content are the two leading religious conversion motifs. (shrink)

Living-donor kidney transplantation is the “gold standard” treatment for many individuals with end-stage renal failure. Superior outcomes for the graft and the transplant recipient have prompted the implementation of new strategies promoting living-donor kidney transplantation, and the number of such transplants has increased considerably over recent years. Living donors are undoubtedly exposed to risk. In his editorial “underestimating the risk in living kidney donation”, Walter Glannon suggests that more data on long-term outcomes for living donors are needed to determine whether (...) this risk is permissible and the extent to which physicians and transplant surgeons should promote living-donor kidney transplantation.1 In this paper I argue that it is not clear that medical professionals have underestimated this risk, nor is it clear that more data on long-term outcomes are needed in order to determine whether it is permissible for individual autonomous agents to expose themselves to this or, indeed, any risk. The global shortage of organs available for transplantation ultimately means that every year thousands of individuals who value their life die needlessly. This is an unacceptable loss of human life. Saving life is one of the most wonderful things an individual can do for another. Promoting any strategy that will assist in saving life and preventing human suffering within acceptable moral limits is legitimate. (shrink)

Wilkinson’s discussion of the individual and family consent to organ and tissue donation is to be welcomed because it draws attention to the “incoherent hybrid” of the current position.1 I wish to highlight some areas of his discussion and propose that, in a situation of posthumous organ and tissue donation, the cadaver has no individual rights and family rights should under no circumstances automatically outweigh the potential transplant recipients’ right to a life-saving treatment.Transplant immunobiology and clinical transplantation is a revolutionary (...) area of medicine and has saved thousands of lives. In the UK, between 1 April 2004 and 31 March 2005, organs from 752 people who died were used to save or dramatically improve many people’s lives through 2242 transplants.2 In the US, 23 506 transplants were performed between January and October 2005 from 12 084 donors.3 Information from available databases shows that demand for organs, cells and tissues has outstripped the supply. As of 18 January 2006, 6553 people are still waiting for transplants in the UK and there are 90 636 waiting list transplant candidates in the US.2,3 As of 01 January 2006, there are 15 977 people active on the Eurotransplant waiting list.4 It is likely that non-compulsory posthumous donation of organs has resulted in the loss of many thousands, possibly many …. (shrink)

Cronin, Patrick Mystagogy is the fourth period of the Rite of Christian Initiation of Adults (RCIA). This article traces its development since the reforms of Vatican II.

The significance of philosophy for humankind is determined by the fact that it is the scientific discipline of the most general laws of nature, society, and thought. Specifically, as it uncovers, in the process of scientific analysis of the past and present of humanity, universal laws of the functioning and development of society, and as it marks the principal features of the future state of society, philosophy acts for humankind as knowledge needed to provide the basis for human activity in (...) history; it assumes an ideological dimension. (shrink)

edited by Ciaran Cronin and Pablo De Greiff Since its appearance in English translation in 1996, Jürgen Habermas's Between Facts and Norms has become the focus of a productive dialogue between German and Anglo-American legal and political theorists. The present volume contains ten essays that provide an overview of Habermas's political thought since the original appearance of Between Facts and Norms in 1992 and extend his model of deliberative democracy in novel ways to issues untreated in the earlier work.Habermas's (...) theory of democracy has at least three features that set it apart from competing positions. First, it combines a concern with questions of normative justification with an empirical analysis of the social conditions necessary for the realization of democratic institutions. Second, at the heart of his model is the assertion of an internal relationship between liberalism and democracy. On this account, the rights of the individual that are central to liberalism can be guaranteed only within a constitutional framework that at the same time fosters democratic rights of political participation through the public sphere. Finally, Habermas defends a conception of universal human rights that is not only sensitive to cultural differences but also calls for legal and political institutions that facilitate the cultivation of cultural and religious identities within pluralistic societies.These essays demonstrate the extraordinary power of Habermas's theory of democracy through a further engagement with Rawls's political liberalism and through original contributions to current debates over nationalism, multiculturalism, and the viability of supranational political institutions. (shrink)

Regularity theories of causation assert that causal or nomic notions are to be reduced into “mere” frequencies of particular, non-nomic, co-located qualities and matters of fact. In this essay, I present a critical exploration of Armstrong and Strawson’s explanatory arguments against regularity theories. The shortcomings of these older arguments for nomic realism are identified and a revamped version which is immune to such problems is outlined and defended. I argue that anti-realism suffers substantial disconfirmation due to its comparative inability to (...) unify empirical regularities in the absence of any probabilistic counterweights. I also show that realist theories are much more probable than their anti-realist competitors both individually and in aggregate. This is shown to be the case with even the most humble of observational data. This revamped argument is Bayesian in character; it is immune to the criticisms of Beebee, Everitt, Loewer, and van Fraassen ; and it is empiricist friendly to boot. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 51-80 [Access article in PDF] Kant's Politics of Enlightenment Ciaran Cronin THE ENDURING RESONANCE OF Kant's brief essay "An Answer to the Question: What is Enlightenment?" (henceforth "WE") can be traced in large part to the connection it makes between two ideas central to the self-understanding of European modernity. The first is the idea of autonomy implicit in its famous (...) definition of enlightenment: "Enlightenment is the human being's emergence from his self-incurred minority.Minority is the inability to make use of one's own understanding without direction from another... Sapere aude! Have courage to make use of your own understanding! is thus the motto of enlightenment." 1 Kant's rallying cry to independence of thought resonates with the view that individual autonomy is a central component of modern self-identity. The second is the defense of freedom in the public use of reason: "For this enlightenment, however, nothing is required but freedom, and indeed the least harmful of anything that could even be called freedom: namely freedom to make public use of one's reason in all matters." 2 With this emphatic endorsement of freedom of expression as a precondition of enlightenment, Kant appears to situate the project of enlightenment squarely in the tradition of liberal political thought. [End Page 51]Yet the interpretation of the essay as a defense of a liberal model of freedom of expression proves to be problematic on a closer reading. Even Kant's famous definition of enlightenment is not without its puzzling aspects. He employs the legal term "minority" (Unmündigkeit, often translated as "immaturity"), the condition of a child or dependent who has not reached the legal age of adulthood, to describe the condition of human beings before they have achieved enlightenment; but as some of his contemporaries remarked, the idea of a minority that is "self-incurred" makes no legal sense. That their puzzlement was not just a matter of injudicious terminology is shown by Kant's apparent indecision over whether the failure of individuals to make independent use of their reason is due to lack of courage on their part 3 or whether it is because they have been prevented from doing so by constraining social authorities. 4 Even more perplexing is Kant's idiosyncratic distinction between the private and public uses of reason: "by the public use of one's own reason I understand that use which someone makes of it as a scholar before the entire public of the world of readers. What I call the private use of reason is that which one may make of it in a certain civil post or office with which he is entrusted." 5 What is perplexing in this is not so much the restriction of the public use of reason to scholars addressing a public of readers as the characterization of the use of one's reason in exercising a civil or public office as "private." Moreover, liberal sensibilities cannot fail to be ruffled by the authoritarian cast of some of Kant's remarks. Most troubling is the observation that only a ruler who "hasa well-disciplined and numerous army ready to guarantee public peace" can tolerate complete freedom of public expression and that a lesser degree of civil freedom (bürgerliche Freiheit) is conducive to the fullest expansion of "a people's freedom of spirit" (or intellectual freedom, Freiheit des Geistes). 6 This would seem to lend ammunition to those who argue that Kant ultimately embraces a conservative politicalposition in contradiction to the radical implications of his own critical philosophy. 7 [End Page 52]But an examination of the historical context of the essay reveals that it is neither a clear expression of a liberal nor of a conservative position as these are conventionally understood, or so I will argue. The perplexing features of the essay become intelligible when it is seen as part of a larger project of reconciling the ideal requirements of a republican constitution with the political reality of Prussian absolutism in response to contemporary debates concerning... (shrink)

Why do states who are committed to the principle of civilian immunity and the protection of non-combatants end up killing and injuring large numbers of civilians during their military operations? Bugsplat explains this paradox through an in-depth examination of five conflicts fought by Western powers since 1989.