Anthony Bourdain committed suicide in 2018 and is now more popular than ever. He is famous for being brave enough to eat things most Americans would not regard as food, including a whole cobra, raw seal's eyeballs, and unwashed warthog rectum. His book Kitchen Confidential (2000) was his first best-seller but not his last. Though best known as an authority on food and international travel, Bourdain also wrote popular crime novels and books on history and other topics. He was a (...) fan and friend of The Ramones, and dedicated his hilarious book The Nasty Bits (2007) to the members of the band. Bourdain was a heavy user of multiple drugs, a practitioner of Brazilian jiu-jitsu, and an exposer of sexual harassment both in the restaurant business and the movies. All his writings and recorded conversations are witty and penetrating, and express his strong personal opinions on many subjects, from vegetarianism to religion. Anthony Bourdain and Philosophy is a collection of chapters by a diverse group of philosophers on many aspects of Bourdain's life and work. Among the topics discussed: What counts as food, and what counts as good food? What can we learn from travel that we could not glean from books and movies? Do eating habits bring people together or drive them apart? Is suicide a moral issue or just a matter of personal preference? Is it okay for an addictive personality to indulge his many indications, including addictions to work and sports? Are vegetarianism and other progressive lifestyle features "first world luxuries"? Scott Calef is professor in the Department of Philosophy and Religion, Ohio Wesleyan University. He edited Led Zeppelin and Philosophy: All Will Be Revealed (2009), and has written many scholarly articles on philosophy. (shrink)

A long essay, in a collection of essays, about the relationship between rock music and philosophy. Philosophers include Plato, Kant, Vico, Whitehead, Sartre, Cassirer, Langer, Machiavelli, and so forth. Musicians include the Rollings Stones, David Bowie, The Who, Bruce Springsteen, The Grateful Dead, Neil Young, Paul Simon, Jackson Browne, Jimmy Buffett, Led Zeppelin and Rush.

Anthony Bourdain committed suicide in 2018 and is now more popular than ever. He is famous for being brave enough to eat things most Americans would not regard as food, including a whole cobra, raw seal's eyeballs, and unwashed warthog rectum. His book Kitchen Confidential (2000) was his first best-seller but not his last. Though best known as an authority on food and international travel, Bourdain also wrote popular crime novels and books on history and other topics. He was a (...) fan and friend of The Ramones, and dedicated his hilarious book The Nasty Bits (2007) to the members of the band. Bourdain was a heavy user of multiple drugs, a practitioner of Brazilian jiu-jitsu, and an exposer of sexual harassment both in the restaurant business and the movies. All his writings and recorded conversations are witty and penetrating, and express his strong personal opinions on many subjects, from vegetarianism to religion. Anthony Bourdain and Philosophy is a collection of chapters by a diverse group of philosophers on many aspects of Bourdain's life and work. Among the topics discussed: What counts as food, and what counts as good food? What can we learn from travel that we could not glean from books and movies? Do eating habits bring people together or drive them apart? Is suicide a moral issue or just a matter of personal preference? Is it okay for an addictive personality to indulge his many indications, including addictions to work and sports? Are vegetarianism and other progressive lifestyle features "first world luxuries"? Scott Calef is professor in the Department of Philosophy and Religion, Ohio Wesleyan University. He edited Led Zeppelin and Philosophy: All Will Be Revealed (2009), and has written many scholarly articles on philosophy. (shrink)

The recommended treatment for dual diagnosis - the co-occurrence of substance use and another mental disorder - requires seamless integration of the involved disciplines and services. However, no integrative framework exists for communicating about dual diagnosis cases across disciplinary or sectoral boundaries. We examine if Enactive Psychiatry may bridge this theoretical gap. We evaluate the enactive approach through a two-step pragmatic lens: Firstly, by taking a historical perspective to describe more accurately how the theoretical gap within the field of dual (...) diagnosis initially developed. Secondly, by applying the Enactive Psychiatry approach to data from a longitudinal study on the trajectory of cannabis use in psychosis disorders. By applying the theory rather than simply presenting it, we position ourselves better to evaluate whether it may assist the purpose of achieving a more expedient pragmatic “grip” on the field of dual diagnosis. In our discussion, we suggest that this may very well be the case. Finally, we consider the enactive approach as one of a small handful of new theories of mental disorders that draw on systems thinking and ecological psychology, and discuss whether they have the potential for a wider progressive problemshift within psychiatry. The case in favor of such potential, we argue, is less strong unless the role of complexity, similar to that seen within the dual diagnosis field, may be demonstrated for other fields of clinical practice. (shrink)

Drawing on respective ideas from within both liberal political philosophy and Frankfurt School critical theory, this paper seeks to examine claims about autonomy and empowerment made on behalf of educational policies such as teacher-led codeswitching; a policy that seeks to empower students from racially marginalised groups by facilitating their proficiency in the language and cultural expressions of societally dominant groups. I set out to evaluate such claims by first sketching two competing formulations of autonomy; namely, liberal autonomy concomitant to political (...) power, and autonomy that arises out of the practice of critical self-reflection. I proceed by testing codeswitching within each formulation to reveal how – in this case – these two conceptualisations of autonomy are educationally incompatible with each other. I conclude by suggesting that educational interventions such as codeswitching may ultimately be complicit in the longer term processes of racialisation and marginalisation that they seek to diminish, not only because they carry the potential to damage minority students’ self-integrity, but also because they limit possibilities for both majority and minority students to engage in dialectical encounters that may open avenues to new principles of social and political organisation. (shrink)

In this article, I offer an account of what one of the short-term political aims of proponents of greater equality ought to be. I claim that the strengthening of reflective capacity—citizens’ ability to impose a temporary level of distance from their commitments, to consider alternatives to them, and to evaluate their origins and validity—ought to be one key aim of egalitarian politics under present political conditions. I then propose activist-led education programs as one desirable means to deliver this end of (...) strengthened reflective capacity. Where activist-led education provides plentiful informational resources and opportunities to practice deploying one’s reflective capacity, and also emphasizes and encourages intellectual humility, it seems well placed to help bring about this aim. Activist-led education programs are commonly subject to what I term the indoctrination worry, but I try to show that there are not good grounds for concluding in advance of further study that the delicate balancing of ends that permissible activist-led education requires is either categorically unachievable, or avoidable in the way these objectors often press. The argument thus provides presumptive grounds for considering the proliferation of suitably organized activist-led education programs an important component of a broader strategy of egalitarian social change. (shrink)

The expropriation of marginalized women’s labor is a key issue in business ethics in these times of global outsourcing and informal work arrangements. This has led to a transnational advocacy movement for securing the labor rights of homeworkers, who are poor women working on piece-rate contracts out of their homes. Drawing on materialist feminism, our paper critically explores the homeworker network in Pakistan, that was set up as part of a global push by international institutions and networks to localize the (...) issue across geographies. Our focus is the national women’s NGO that leads advocacy efforts on the issue in the country and its relationship with other actors. Through fieldwork spanning 3 years we find that the network employs a top-down ‘us versus them’ approach in advocacy and mobilization. The race-to-the-bottom between the network’s national and district-level actors for donor funding further undermines prospects for developing indigenous narratives of resistance. The network, while mission bound to enhance the collective agency of its constituency, has depoliticized what should have been a class-based feminist struggle. From a materialist perspective, we conclude that the NGOized network rests upon and feeds off of its constituency, creating an additional layer of primitive accumulation over the workers it represents. (shrink)

In this paper we offer an appreciation and critique of patient-led care as expressed in current policy and practice. We argue that current patient-led approaches hinder a focus on a deeper understanding of what patient-led care could be. Our critique focuses on how the consumerist/citizenship emphasis in current patient-led care obscures attention from a more fundamental challenge to conceptualise an alternative philosophically informed framework from where care can be led. We thus present an alternative interpretation of patient-led care that we (...) call ‘lifeworld-led care’, and argue that such lifeworld-led care is more than the general understanding of patient-led care. Although the philosophical roots of our alternative conceptualisation are not new, we believe that it is timely to re-consider some of the implications of these perspectives within current discourses of patient-centred policies and practice. The conceptualisation of lifeworld-led care that we develop includes an articulation of three dimensions: a philosophy of the person, a view of well-being and not just illness, and a philosophy of care that is consistent with this. We conclude that the existential view of well-being that we offer is pivotal to lifeworld-led care in that it provides a direction for care and practice that is intrinsically and positively health focused in its broadest and most substantial sense. (shrink)

In the early 1990s, the notion of culture-led regeneration entered the urban agenda of several European cities confronted with drastic economic changes due to losses in their industrial base. This paper critically addresses a major case in the City of Rome, indeed less affected by these phenomena. In here, the densely populated working-class districts of Ostiense and Testaccio along the Tiber River just outside the City Centre have become part for some years now of a culture-led regeneration program conveying a (...) brand new idea of “Knowledge City” deemed able to supplant the previous image of the “Factory City.”. (shrink)

In this paper, we describe the value and philosophy of lifeworld-led care. Our purpose is to give a philosophically coherent foundation for lifeworld-led care and its core value as a humanising force that moderates technological progress. We begin by indicating the timeliness of these concerns within the current context of citizen-oriented, participative approaches to healthcare. We believe that this context is in need of a deepening philosophy if it is not to succumb to the discourses of mere consumerism. We thus (...) revisit the potential of Husserl’s notion of the lifeworld and how lifeworld-led care could provide important ideas and values that are central to the humanisation of healthcare practice. This framework provides a synthesis of the main arguments of the paper and is finally expressed in a model of lifeworld-led care that includes its core value, core perspectives, relevant indicative methodologies and main benefits. The model is offered as a potentially broad-based approach for integrating many existing practices and trends. In the spirit of Husserl’s interest in both commonality and variation, we highlight the central, less contestable foundations of lifeworld-led care, without constraining the possible varieties of confluent practices. (shrink)

Political philosophers’ prescriptions for poverty alleviation have overlooked the importance of social movements led by, and for, the poor in the global South. I argue that these movements are normatively and politically significant for poverty reduction strategies and global justice generally. While often excluded from formal political processes, organized poor communities nonetheless lay the groundwork for more radical, pro-poor forms of change through their grassroots resistance and organizing. Poor-led social movements politicize poverty by insisting that, fundamentally, it is caused by (...) social relations of power that exploit and subordinate poor populations. These movements and their organizations also develop the collective capabilities of poor communities in ways that help them to contest the structures and processes that perpetuate their needs deprivation. I illustrate these contributions through a discussion of the Landless Rural Worker’s Movement in Brazil (the MST), a poor mobilization organization in Bangladesh (Nijera Kori), and the slum and pavement dweller movement in India. Global justice theorizing about poverty cannot just “add on” the contributions of such struggles to existing analyses of, and remedies for, poverty, however; rather, we will need to shift to a relational approach to poverty in order to see the vital importance of organized poor communities to transformative, poor-centered poverty reduction. (shrink)

Purpose Digital transformation leverages digital technologies to change current processes and introduce new processes in any organisation’s business model, customer/user experience and operational processes. Artificial intelligence plays a significant role in achieving DT. As DT is touching each sphere of humanity, AI led DT is raising many fundamental questions. These questions raise concerns for the systems deployed, how they should behave, what risks they carry, the monitoring and evaluation control we have in hand, etc. These issues call for the need (...) to integrate ethics in AI led DT. The purpose of this study is to develop an “AI led ethical digital transformation framework”. Design/methodology/approach Based on the literature survey, various existing business ethics decision-making models were synthesised. The authors mapped essential characteristics such as intensity and the individual, organisational and opportunity factors of ethics models with the proposed AI led ethical DT. The DT framework is evaluated using a thematic analysis of 23 expert interviews with relevant AI ethics personas from industry and society. The qualitative data of the interviews and opinion data has been analysed using MAXQDA software. Findings The authors have explored how AI can drive the ethical DT framework and have identified the core constituents of developing an AI led ethical DT framework. Backed by established ethical theories, the paper presents how DT pillars are related and sequenced to ethical factors. This research provides the potential to examine theoretically sequenced ethical factors with practical DT pillars. Originality/value The study establishes deduced and induced ethical value codes based on thematic analysis to develop guidelines for the pursuit of ethical DT. The authors identify four unique induced themes, namely, corporate social responsibility, perceived value, standard benchmarking and learning willingness. The comprehensive findings of this research, supported by a robust theoretical background, have substantial implications for academic research and corporate applicability. The proposed AI led ethical DT framework is unique and can be used for integrated social, technological and economic ethical research. (shrink)

Moral transformation is the process by which a person grows in holiness. The grace of the Holy Spirit enables this growth. This article explores how the notion of ‘prudence of the Spirit’ in Aquinas’s commentary on Romans can help to further elaborate the concept of moral transformation. It does so by first presenting this transformation as a human process. Second, the article presents an in-depth interpretation of Aquinas’s commentary on Romans 8:14: ‘those who are led by the Spirit of God (...) are children of God’. Here, special attention will be given to the proper character of the prudence the Holy Spirit forms in believers. The concluding discussion draws lessons from our reading of the commentary and related texts. This reinforces the conviction that grace enables freedom and will help us to find proper metaphors for speaking of the transformative work of the Holy Spirit. (shrink)

Museum workers have taken a massive hit during the pandemic when many museums closed their doors, cut staff hours, instituted layoffs and furloughs, and pushed more into precarity. For many workers, the effect of the pandemic has highlighted long-standing issues of racial, economic, gender and political inequality. This article engages with how workers are responding to this insecurity by highlighting worker-led feminist mobilizations for transformation in museums based in the United States and the United Kingdom. By focusing on efforts for (...) engaging with the Black Lives Matter movement, decolonizing the museum, unionizing workers and providing mutual aid, this article examines worker-led practices of transformation of the museum amid crisis. A special emphasis is put on how workers articulate the importance of feminist solidarity and collective action in envisioning a more just museum of the future. (shrink)

Around the world, a growing number of communities are voicing their demands for authority in the governance of research involving them. Many such communities have experienced histories of exploitative, stigmatizing, intrusive research that failed to benefit them. To better understand what strategies communities are developing in order to have a say in research oversight, we conducted a scoping review of the international peer-reviewed and grey literature. Three primary strategies were identified: (1) guidelines; (2) community review boards; and (3) community advisory (...) boards. Guidelines include documents developed by, with, or for communities to outline ethical behavior or conduct in research with or within the community. Community review boards offer ethical review of research protocols, much like traditional research ethics boards, but are community led and focus on community interests. Community advisory boards consist of representatives from a given community and are developed to advise institutions or research teams on community-level ethical matters pertaining to research projects. Initiatives led by Indigenous communities far outnumbered others in the sample, reflecting the legacy of continuous Indigenous resistance to research as a tool of colonialism. In several cases, communities in marginalized neighbourhoods, where harmful and exploitative research practices have taken place, emphasized the significance of community-led governance grounded in shared geographical and social contexts. We discuss some of the beneficial and challenging features of each type of strategy and offer recommendations for stakeholders who wish to support community-led efforts in research ethics. (shrink)

Health innovation is mainly envisioned in direct connection to medical research institutions or pharmaceutical and technology companies. Yet, these types of innovation often do not meet the needs and expectations of individuals affected by health conditions. With the emergence of digital health technologies and social media, we can observe a shift, which involves people living with illness modifying and improving medical and health devices outside of the formal research and development sector, figuring both as users and innovators. This patient‐led innovation (...) has been celebrated in innovation studies and economics as a “bottom‐up” type of innovation. In this article, we take a closer look at open‐source patient‐led innovation in the context of type 1 diabetes care. In our inquiry, we pay particular attention to the social and ethical dimensions of this innovation, building on empirical material. Upon exploring the notion of patient‐led innovation and its socio‐political context through the lens of intersectional and global health justice, we argue that a proactive strategy is needed to ensure that open‐source patient‐led innovation will be more globally accessible, center the health needs of the most underserved populations, as well as facilitate equitable and just health benefits. To support this aim, we provide a range of examples of different initiatives addressing the persistent inequalities that have so far inhibited patient‐led innovation from more fully materializing its innovative potential. (shrink)

This book, now open-access from OUP, develops a normative theory of political responsibility for solidarity with poor populations by engaging closely with empirical studies of poor-led social movements in the Global South. Monique Deveaux rejects familiar ethical framings of problems of poverty and inequality by arguing that normative thinking about antipoverty remedies needs to engage closely with the aims, insights, and actions of “pro-poor,” poor-led social movements. Defending the idea of a political responsibility for solidarity, nonpoor outsiders—individuals, institutions, and states—can (...) help to advance a transformative anti-poverty agenda only by supporting the efforts of these movements. (shrink)

Stakeholder theory has become an influential framework for addressing organizational challenges, including those related to sustainability. Yet, the inclusion of nonhuman stakeholders in stakeholder theory is complicated by ontological and epistemological obstacles. To overcome these, we turn to art and posthumanist practice theory and examine artist-led practices by focusing on the projects of two pioneering eco-artists, Helen Mayer Harrison and Newton Harrison. In this way we identify the ontological and epistemological challenges that impede the inclusion of nonhumans into stakeholder theory, (...) showing that artist-led practices allow for the inclusion of nonhuman stakeholders in two ways: (1) by specifying the temporal, spatial, and outcome distinctions that ontologically hinder their inclusion; and (2) by explicating the reframing of knowing and the emotional and imaginative dimensions of knowing that epistemologically enable their inclusion. We expand on the theorizing of nonhuman stakeholder inclusion by understanding the inclusion of nonhumans, first, not as a fixed state that is to be achieved but rather as one that materializes and gains meaning through specific practices of knowing; and, second, not as merely the absence of exclusion but rather as a dynamic interplay, where inclusion and exclusion mutually constitute one another. By advancing stakeholder theory’s theorizing and understandings of inclusion and exclusion, we also respond to urgent and contemporary environmental challenges. (shrink)

The global spread of corporate social responsibility (CSR) practices is widely explained in institutional-isomorphic terms: Corporations worldwide adopt CSR in reaction to isomorphic pressures exerted on them by a pro-CSR global environment, including normative calls for CSR, activist targeting, civil regulation frameworks, and educational activities. By contrast, this article considers the proactive agency of corporations in CSR diffusion, which is informed by nonmarket strategies that seek to instrumentally reshape the political and social environment of corporations. Applying a “channels-of-diffusion” perspective, we (...) show that in the initial phase of CSR’s transnational diffusion—as exemplified by the cases of Venezuela (1962-1967) and Britain (1977-1981)—CSR traveled through learning exchanges between business elite “exporters” and “importers” whose engagement in diffusion addressed crisis-enhanced political threats and opportunities in the receiving country. The focal agents established national CSR business associations, which disseminated among local corporations CSR practices adapted to confront the challenges at hand. We identify the features of such “business-led cross-national diffusions of CSR”; formulate propositions regarding their conditions, dynamics, and effects; and suggest that further research of this mode of diffusion would advance a more nuanced and balanced understanding of CSR’s globalization. (shrink)

Background: Ethical care in maternity is fundamental to providing care that both prevents harm and does good, and yet, there is growing acknowledgement that disrespect and abuse routinely occur in this context, which indicates that current ethical frameworks are not adequate. Care ethics offers an alternative to the traditional biomedical ethical principles. Research aim: The aim of the study was to determine whether a correlation exists between midwifery-led care and care ethics as an important first step in an action research (...) project. Research design: Template analysis was chosen for this part of the action research. Template analysis is a design that tests theory against empirical data, which requires pre-set codes. Participants and context: A priori codes that represent midwifery-led care were generated by a stakeholder consultative group of nine childbearing women using nominal group technique, collected in Perth, Western Australia. The a priori codes were applied to a predesigned template with four domains of care ethics. Ethical considerations: Ethics approval was granted by the Edith Cowan University research ethics committee REMS no. 2019-00296-Buchanan. Findings: The participants generated eight a priori codes representing ethical midwifery care, such as: 1.1 Relationship with Midwife; 1.2 Woman-centred care; 2.1 Trust women’s bodies and abilities; 2.2. Protect normal physiological birth; 3.1. Information provision; 3.2. Respect autonomy; 4.1. Birth culture of fear (midwifery-led care counter-cultural) and 4.2. Recognition of rite of passage. The a priori codes were mapped to the care ethics template. The template analysis found that midwifery-led care does indeed demonstrate care ethics. Discussion: Care ethics takes into consideration what principle-based bioethics have previously overlooked: relationship, context and power. Conclusion: Midwifery-led care has been determined in this study to demonstrate care ethics, which suggest that further research is defensible with the view that it could be incorporated into the ethical codes and conduct for the midwifery profession. (shrink)

This article is a reflective case-study presenting and analysing the findings of ‘Thinking Is Seeing’, a practice-led research project we conducted between March and April 2017 under the Tate Exchange platform. The project focused on Tate Liverpool’s _Constellations_, the pioneering way of exhibiting works from the Tate collection motivated by thematic, chronological, or interpretative links identified through extended curatorial research. -/- The philosophical background informing our research is the role that perception apportions to thought: a _constellation_, literally a collection of (...) celestial objects, or more widely a set of any other things, events, (art)works, and experiences signifies a process of identifying connections, categorising meanings, drawing inferences. In other words, it signifies _thinking_. As Norman Maclean puts it: ‘All there is to thinking […] is seeing something noticeable which makes you see something you weren’t noticing which makes you see something that isn’t even visible.’ (_A River Runs through It and Other Stories_. Chicago: The University of Chicago Press, 2017 (=1976), pp. 105–106.) This organic relation between thinking and seeing, where the one is but a prerequisite for the other, also echoes Theodor W. Adorno’s notion of a ‘constellation’: ‘Becoming aware of the constellation in which a thing stands is tantamount to deciphering the constellation which, having come to be, it bears within it.’ (_Negative Dialectics_, translated by E. B. Ashton. London: Routledge and Kegan Paul, 1973 (=1966), p. 163.) -/- Against this background and given that the aim of the _Constellations_ is —to quote Francesco Manacorda— ‘to empower people to come and make their own thinking inside these rooms’, we investigated the ways in which _Constellations_ work as an exchange between art, curatorial gesture, and public engagement. What difference does it make to one’s appreciation of, say, Barnett Newman’s _Untitled Etching #1_ when one attends to those features of the work that make it part of a given curatorial narrative (like a _Constellation_)? Do members of the public feel empowered to challenge the perspective of the curator in recognising affinities within a _Constellation_ and construct new narratives? -/- In order to tackle these research questions, we deployed participatory research during three public interactive workshops, which incorporated philosophical inquiry through structured discussion, reflective questioning, and shared criticism. This article shows how the practice of philosophical inquiry within the community, helps us understand that _seeing_ art happens through _understanding_ art and _vice versa_, while empowering participants to articulate exciting new interpretations. (shrink)

With the creation of the legal status of “benefit corporations,” mission-led companies have been developing since 2010 in the United States, but also in the United Kingdom, Italy, and recently France. Shareholders of mission-led companies define a social, scientific, or environmental mission for their companies in addition to the pursuit of profits. Given this specific characteristic, these companies seem more likely than traditional firms to serve human flourishing in an authentic way. But are these legal forms and strategic objectives sufficient? (...) This article builds on Aristotelian virtue ethics and the concept of the “good life” to identify necessary conditions to build a mission-led approach to firms that can truly humanize the economy. We explain mechanisms through which the mission-led approach may provide an essential lever for humanization for the individual person, the company, its industry, and the broader economy. We also identify several factors that may limit or prevent the mission company's ability to contribute to the good life. This conceptual article is inspired by the context of the emergence of mission companies in France since 2019, which has led many companies to question their purpose and their mission towards society and their mission's implementation. (shrink)

Many animal species use tools, but human technical engagement is more complex. We argue that there is coevolution between technical engagement and advanced forms of causal cognition in the human lineage. As an analytic tool, we present a classification of different forms of causal thinking. Human causal thinking has become detached from space and time, so that instead of just reacting to perceptual input, our minds can simulate actions and forces and their causal consequences. Our main thesis is that, unlike (...) the situation for other primate species, an increasing emphasis on technical engagement made some hominins capable of reasoning about the forces involved in causal processes. This thesis is supported in three ways: We compare the casual thinking about forces of hominins with that of other primates. We analyze the causal thinking required for Stone Age hunting technologies such as throwing spears, bow hunting and the use of poisoned arrows, arguing that they may serve as examples of the expansion of casual cognition about forces. We present neurophysiological results that indicate the facilitation of advanced causal thinking. (shrink)

Phenotypic plasticity has long been a phenomenon studied in evolutionary biology, but in recent decades it has attracted renewed interest among biologists. This interest has culminated in the so-called plasticity-led evolution hypothesis, according to which phenotypic plasticity, under certain circumstances, is capable of acting as an evolutionary factor, influencing the direction of adaptive change and promoting the emergence of new phenotypic variation. This article aims to analyze this hypothesis and the controversies it has generated and to bring more clarity to (...) a debate that is often characterized by ambiguity and conceptual confusion. We will show how this debate can best be understood as a debate about the explanatory range of the two rival (but not mutually exclusive) models, plasticity-led evolution and mutation-led evolution, and their ability to explain the origin of phenotypic variation. We will then make use of Woodward’s account of causality in biology to assess the “specific weight” that the causes theorized by plasticity-led evolution can have within evolutionary explanations. To this end, we will analyze one of the best-known cases of plasticity-led evolution in nature, the North American spadefoot toad. Our analysis leads us to conclude that models based on plasticity-led evolution can be regarded as autonomous explanans, irreducible to the action of natural selection on preexisting genetic variation. This is due to the causal role played by environmental stimuli, which is accorded greater significance than in classical approaches. Furthermore, the plasticity-led evolution hypothesis could pave the way for a reassessment of the role of development in evolutionary processes. (shrink)

BackgroundEvidence suggests that organizational models that provide care interventions including patient support programs may increase patient adherence to multiple sclerosis therapies by providing tailored symptom management, informational support, psychological and/or social support, lifestyle changes, emotional adjustment, health education, and tailored coaching, thus improving patients' overall quality of life across the disease course.ObjectiveThe main objective of this study was to describe MS patients' self-reported experience of a nurse-led, telephone-based PSP and to explore its potential role in improving disease and therapy management (...) skills.MethodsSurvey data were analyzed from a subset of patients relapsing–remitting MS using interferon beta-1a already registered in the adveva® PSP from three Italian multiple sclerosis centers with a consolidated experience in RRMS disease, treatment management, and PSP programs.ResultsIn total, 244 patient data at baseline were analyzed, of which 115 had a follow-up of at least 6 months. Results from this study provide an early view into the role of this PSP in improving the patients reported overall experience regarding disease management and injectable therapy, thus potentially ameliorating treatment adherence and decreasing health care cost. Moreover, study findings confirm the role of providing a patient-focused support by addressing non-medication-related topics in the PSP consultations. Indeed, patients involved in the adveva® PSP program reported a better psychological status in the follow up as demonstrated by an increased optimism regarding their future, tolerance of disease uncertainty, and their perceived ability to benefit from external help and social support.ConclusionsAs such, it is reasonable to conclude that the involvement in the adveva® PSP and the PSP's assistance in guiding patients on proper treatment self-management techniques is of great value to patients as it might contribute to improving engagement in their health care journey in terms of perceived self-care skills, emotional coping toward the future and the unpredictability of the disease course and their general attitudes toward the injection itself, involving pain tolerance. (shrink)

This article introduces the concept of corporate social responsibility in the seemingly oxymoronic context of Chinese “authoritarian capitalism.” Following an introduction to the emergence of authoritarian capitalism, the article considers the emergence of CSR in China using Matten and Moon’s framework of explaining CSR development in terms both of a business system’s historic institutions and of the impacts of new institutionalism on corporations arising from societal pressures in their global and national environments. We find two forms of CSR in China, (...) reflecting the “multiplexity” of its business system: one in the mainly family-owned small and medium-sized enterprise sector reflecting concern with local reputation, and another in the corporate, mainly state-owned enterprise sector, reflecting global and national societal expectations. We investigate the dynamics of CSR in China through the interplay of the global and national societal pressures and mediating and even leading roles played by the State and the Party. We consider the conceptual integrity and practical prospects for “state-led society-driven” CSR and future research opportunities, including those opened up by the three contributing articles to this special issue. (shrink)

I present a new theory of the composition of material objects. An important component of it is the claim that objects have non-concrete objects as parts. A non-concrete object is an object that lacks many of the features that concrete objects typically have—size, shape, mass, location, causal abilities, etc.—but yet is unlike typical abstract objects since a non-concrete object could have those features. This is an ontology defended by Timothy Williamson, but I employ it in a new manner to solve (...) problems in the metaphysics of material objects. Specifically, I think it allows us to improve upon the Worm Theory, which claims that objects persist through time by having temporal parts. One main argument for Worm Theory is that it can preserve the principle that no two objects can share all the same proper parts. This is a principle that I think is intuitively gripping, but that I also argue for. Worm Theory therefore is to be preferred to the more ‘commonsensical’ Endurantist view on which objects are ‘wholly present’ at each moment at which they exist; the reason being that Endurantism gives the result that objects—like a statue and the clay it’s made out of—share all the same proper parts. By instead claiming that such objects also have temporal parts, Worm Theory manages to avoid this bad result for particular cases. The problem, however, is that it can’t avoid that result for all cases. We can easily imagine cases in which a statue and the clay from which it is made come into and out of existence at the exact same times. Thus the objects would not differ even with respect to their temporal parts. The view that I advance instead claims that objects must have something like modal parts. Thus we could say that since there is a possible world in which the clay exists without the statue, they do not completely overlap with respect to their modal parts. And so we avoid the bad result for all cases. The problem, however, is that there are no such things as objects that don’t actually exist. Hence, there couldn’t be such modal parts. Nonetheless, we can get something like modal parts by holding that such things actually exist, but are simply not actually concrete. Thus, the ‘pieces of clay in other worlds’ do actually exist, but they are not actually pieces of clay. They are non-concrete objects that could be pieces of clay. So even in a case where the clay and statue are created and destroyed at the same times, they differ with respect to their non-concrete parts. I call this the LED Theory because objects resemble LED display boards: just as the board is composed of numerous lights, each of which can be on or off, so objects are composed of numerous parts, each of which can be concrete or non-concrete. The paper provides further defense of this view and response to objections. (shrink)

The concept of governmentality has a textual and philosophical basis as well as being concerned with what might be called the practices of government. This article discusses and develops the governmentality argument with respect to the guru-led movements. It outlines the basics of Michel Foucault’s concept of governmentality, its analytical frame, the fact that governmentality moves beyond only the practices of the state and its nuances in a neoliberal frame of reference, drawing on Zygmunt Bauman and others. It then discusses (...) the governmentality of guru-led movements through: (1) the political acts and powers of the gurus; (2) the supplementary and complementary efforts to aid the state by the guru-led movements; (3) instances of resistance and taking on the state, and (4) the flipside of governmentality, which manifests as hegemony, Hindutva politics and Hindu nationalism. Through the governmentality argument, aspects of the surveillance, discipline, control, interactivity and competition of the guru-led movements emerge. What is discussed is a post-disciplinary model of governance which devolves power downwards from crumbling state institutions to new agencies of control, in this case, the gurus and their institutions. This devolution, however, is not without its tensions and the article also argues that guru governmentality betrays traces of hybridity and non-linearity. (shrink)

Studies of adult sentence processing have established that the referential context in which sentences are presented plays an immediate role in their interpretation, such that referential features of the context mitigate, and even eliminate, so-called ‘garden-path’ effects. Perceivers experience garden path effects almost exclusively when they are attempting to parse locally ambiguous linguistic structures in the absence of context, or in infelicitous contexts. The finding that the referential context ordinarily obviates garden path effects is compelling evidence for the Referential Theory (...) of parsing, advanced originally by Crain and Steedman, (1985) and extended in Altmann and Steedman (1988). Recent work by Trueswell, Sekerina, Hill and Logrip (1999) suggests, however, that children may not be as sensitive as adults to contextual factors in resolving structural ambiguities. This conclusion is not anticipated by the Referential Theory and, worse still, it runs counter to the Continuity Assumption, which supposes that children and adults access the same cognitive mechanisms in processing language (Crain 1991; 2002; Crain and Wexler 2000; Pinker 1984). The purpose of this paper is to reexamine the observations that have led researchers to conclude that children, unlike adults, may lack sensitivity to referential contexts in comprehension in certain circumstances. Adopting a research strategy which we call the method of subtraction, we present evidence that the performance systems of children and adult differ only minimally; that children are sensitive to the referential context; and that children make use of contextual factors to resolve structural ambiguities in on-line sentence interpretation. (shrink)

In this reply, I respond to issues raised by Matthews, Pilapil, Igneski and Peeters in their commentaries on Poverty, Solidarity, and Poor-Led Social Movements. They pose important definitional, conceptual, and normative questions and challenges. My response acknowledges that the diversity and fluidity of political activism by people in poverty complicates questions of political cooperation and solidarity – and makes the prospect of poor-led poverty abolition and social change seem dim. The normative arguments in support of centering the perspectives and aims (...) of poor-led organizations and social movements, however, do not depend on the consistency or imminent success of these movements. If political theorists are to contribute to efforts to abolish the systems that perpetuate chronic poverty, they will need to see the social-political empowerment of people living in poverty – and the dismantling of systems of structural subordination and exploitation – as the broad remedy. (shrink)

The purpose of this study is to examine how faith-led practices in family firms affect organizational stewardship. Current studies highlight the relevance of religious adherence for family businesses, yet provide limited understanding of how this shapes the key traits of these organizations. Drawing on six autobiographies of family business leaders who openly express their adherence to their faith, and adopting an open-systems analysis of these autobiographies, we demonstrate that faith-led values influence organizational and leadership practices. Overall, our study suggests that (...) the influence of religious beliefs in the organizational practices of family businesses have greater repercussions than previously thought. By introducing a faith-led approach to stewardship, we enrich the theoretical discussion around stewardship and the relevance of religion in family business. (shrink)