Hayden White probes the notion of authority in art and literature and examines the problems of meaning - its production, distribution, and consumption - in different historical epochs. In the end, he suggests, the only meaning that history can have is the kind that a narrative imagination gives to it. The secret of the process by which consciousness invests history with meaning resides in the content of the form, in the way our narrative capacities transforms the present into a (...) fulfillment of a past from which we would wish to have desceneded. (shrink)

In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American philosophy that (...) "the knower" is a value-free and ideologically neutral abstraction. Approaching knowledge as a social construct produced and validated through critical dialogue, she defines the knower in light of a conception of subjectivity based on a personal relational model. Code maps out the relevance of the particular people involved in knowing: their historical specificity, the kinds of relationships they have, the effects of social position and power on those relationships, and the ways in which knowledge can change both knower and known. In an exploration of the politics of knowledge that mainstream epistemologies sustain, she examines such issues as the function of knowledge in shaping institutions and the unequal distribution of cognitive resources. What Can She Know? will raise the level of debate concerning epistemological issues among philosophers, political and social scientists, and anyone interested in feminist theory. (shrink)

Emerging research on the subject of happiness-in psychology, economics, and public policy-reawakens and breathes new life into long-standing philosophical questions about happiness. By analyzing this research from a philosophical perspective, Lorraine L. Besser is able to weave together the contributions of other disciplines, and the result is a robust, deeply contoured understanding of happiness made accessible for nonspecialists. This book is the first to thoroughly investigate the fundamental theoretical issues at play in all the major contemporary debates about happiness, (...) and it stands out especially in its critical analysis of empirical research. The book's coverage of the material is comprehensive without being overwhelming. Its structure and pedagogical features will benefit students or anyone studying happiness for the first time: Each chapter opens with an initial overview and ends with a summary and list of suggested readings. (shrink)

The paper presents Aquinas’s account of conscience, and argues that key elements of this account are key elements too of Aristotle’s moral theory. The paper’s purpose is to encourage debate over conscience as not only a Stoic/Christian concept but one with deeper— and more widespread—roots in western ethical tradition.

Which is better: a guarantee of a modest amount of moral value, or a tiny probability of arbitrarily large value? To prefer the latter seems fanatical. But, as I argue, avoiding such fanaticism brings severe problems. To do so, we must decline intuitively attractive trade-offs; rank structurally identical pairs of lotteries inconsistently, or else admit absurd sensitivity to tiny probability differences; have rankings depend on remote, unaffected events ; and often neglect to rank lotteries as we already know we would (...) if we learned more. Compared to these implications, fanaticism is highly plausible. (shrink)

Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives (...) of epistemic responsibility, Code provides a fresh perspective on the theory of knowledge. From this new perspective, Code poses questions about knowledge that have a different focus from those traditionally raised in the two leading epistemological theories, foundationalism and coherentism. While not rejecting these approaches, this new position moves away from a primary concentration on determinate products and towards an examination of ever-changing processes. Arguing that knowledge never exists as an ungrounded abstraction but rather emerges through dialogue between variously authoritative "knowers" situated within particular social and historical contexts, she draws extensively on examples from lived social experience to illustrate the ways in which human beings have long tried to recognize and meet their epistemic responsibilities. This edition of Epistemic Responsibility includes a new preface from Lorraine Code"--Provided by the publisher. (shrink)

This paper will examine the concepts of integrity and moral residue as they relate to nursing practice in the current health care environment. I will begin with my definition and conception of ethical practice, and, based on that, will go on to argue for the importance of recognizing that nurses often find themselves in the position of compromising their moral integrity in order to maintain their self‐survival in the hospital or health care environment. I will argue that moral integrity is (...) necessary to a moral life, and is relational in nature. When integrity is threatened, the result is moral distress, moral residue, and in some cases, abandonment of the profession. The solution will require more than teaching bioethics to nursing students and nurses. It will require changes in the health care environment, organizational culture and the education of nurses, with an emphasis on building a moral community as an environment in which to practise ethically. (shrink)

Why does an object or phenomenon become the subject of scientific inquiry? Why do some of these objects remain provocative, while others fade from center stage? And why do objects sometimes return as the focus of research long after they were once abandoned? Addressing such questions, _Biographies of Scientific Objects_ is about how whole domains of phenomena—dreams, atoms, monsters, culture, society, mortality, centers of gravity, value, cytoplasmic particles, the self, tuberculosis—come into being and sometimes pass away as objects of scientific (...) study. With examples drawn from both the natural and social sciences, and ranging from the sixteenth to the twentieth centuries, this book explores the ways in which scientific objects are both real and historical. Whether discovered or invented, these objects of inquiry broaden and deepen in meaning—growing more "real"—as they become entangled in webs of cultural significance, material practices, and theoretical derivations. Thus their biographies will matter to anyone concerned with the formation of scientific knowledge. Contributors are Jed Z. Buchwald, Lorraine Daston, Rivka Feldhay, Jan Goldstein, Gerard Jorland, Doris Kauffman, Bruno Latour, Theodore M. Porter, Hans-Jörg Rheinberger, Marshall Sahlins, and Peter Wagner. (shrink)

Objectivity has a history, and it is full of surprises. In Objectivity, Lorraine Daston and Peter Galison chart the emergence of objectivity in the mid-nineteenth-century sciences--and show how the concept differs from its alternatives, truth-to-nature and trained judgment. This is a story of lofty epistemic ideals fused with workaday practices in the making of scientific images. From the eighteenth through the early twenty-first centuries, the images that reveal the deepest commitments of the empirical sciences--from anatomy to crystallography--are those featured (...) in scientific atlases, the compendia that teach practitioners what is worth looking at and how to look at it. Galison and Daston use atlas images to uncover a hidden history of scientific objectivity and its rivals. Whether an atlas maker idealizes an image to capture the essentials in the name of truth-to-nature or refuses to erase even the most incidental detail in the name of objectivity or highlights patterns in the name of trained judgment is a decision enforced by an ethos as well as by an epistemology. As Daston and Galison argue, atlases shape the subjects as well as the objects of science. To pursue objectivity--or truth-to-nature or trained judgment--is simultaneously to cultivate a distinctive scientific self wherein knowing and knower converge. Moreover, the very point at which they visibly converge is in the very act of seeing not as a separate individual but as a member of a particular scientific community. Embedded in the atlas image, therefore, are the traces of consequential choices about knowledge, persona, and collective sight. Objectivity is a book addressed to anyone interested in the elusive and crucial notion of objectivity-- and in what it means to peer into the world scientifically. Lorraine Daston is Director at the Max Planck Institute for the History of Science in Berlin, Germany. She is the coauthor of Wonders and the Order of Nature, 1150-1750 and the editor of Things That Talk: Object Lessons from Art and Science. Peter Galison is Pellegrino University Professor of the History of Science and of Physics at Harvard University. He is the author of Einstein's Clocks, Poincaré's Maps: Empires of Time, How Experiments End, and Image and Logic: A Material Culture of Microphysics, and other books, and coeditor of The Architecture of Science. (shrink)

Mark Coeckelbergh (Int J Soc Robot 1:217–221, 2009) argues that robot ethics should investigate what interaction with robots can do to humans rather than focusing on the robot’s moral status. We should ask what robots do to our sociality and whether human–robot interaction can contribute to the human good and human flourishing. This paper extends Coeckelbergh’s call and investigate what it means to live with disembodied AI-powered agents. We address the following question: Can the human–AI interaction contribute to our moral (...) development? We present an empirically informed philosophical analysis of how the AI personal assistant Siri changes its users’ way of life, based on the responses obtained from 20 semi-directive individual interviews with Siri users. We identify changes in the users’ social interaction associated with the adoption of Siri. These changes include: (1) the indirect effect of reducing opportunities of human interaction, (2) the second-order effect of diminished expectations toward each other in a community, and (3) the acquired preference to obtain hassle-free interaction with Siri over human interaction. We examine them in relation to concerns that are voiced in the current debates over the rise of AI, namely the suspicion that humans could become overly reliant on AI (Danaher 2019) and the worry that social AI could impede on moral development (Fröding and Peterson, Ethics Inf Technol 23:207–214, 2012; Li, Ethics Inf Technol 23:543–550, 2021). We analyze the ethical costs that come from these changes in light of virtue ethics and address potential objections along the way. We end by offering directions for thinking about how to live with AI personal assistant while preserving favorable conditions for moral development. (shrink)

In a recent article, ‘Why lockdown of the elderly is not ageist and why levelling down equality is wrong’, Savulescu and Cameron argue that a selective lockdown of older people is not ageist because it would treat people unequally based on morally relevant differences. This response argues that a selective lockdown of older people living in long-term care homes would be unjust because it would allow the expansive liberties of the general public to undermine the basic liberties of older people, (...) and because it would discriminate on the basis of extrinsic disadvantages. (shrink)

It is as if [W. J. T.] Mitchell, who in his stance as a literary theorist is willing to admit of a plurality of equally legitimate critical modes, were unwilling to extend this pluralism to the consideration of history itself. By this I do not mean that he would be unwilling to view the history of criticism as a cacophony or polyphony of contending critical positions, as a never=ending circle of critical viewpoints, with no one of them being able finally (...) to declare itself the winner for all time, but rather that he must feel that this is the only legitimate perspective on that history. Such a perspective on history has a name, and it is historicism—the perspective associated with Ranke and Goethe in Friedrich Meinecke’s great book on this subject, the perspective which, in Erich Auerbach’s Mimesis, is identified with the fate of literary realism in the West. Although the name given to this perspective by Meinecke suggests that it is the historical perspective, contemporary historical theory and practice deny it that claim. In point of fact, if we look at contemporary historical theory and practice, we must admit that there are as many perspectives on history as there are modes of critical practice in literary studies. And this for a very good reason: the referent of the term “history” is as indeterminable, is as much a matter of principled contestation, as the term “literature” itself. So that, if one wished to “correct” certain critical positions by reminding their proponents of the necessity of a proper “sense of history,” it would be just as legitimate to correct the corrector by reminding him that the history of historiography displays the same kind of confusion over the “sense of history” that the history of criticism displays over the “sense of literature.” When Mitchell characterizes the current schism in criticism as another enactment of the quarrel of ancients and moderns, he is surely right; but he fails to note that this reenactment takes place within an atmosphere made more murky by the fact that there is no generally agreed upon “sense of history” to which one can appeal in order to characterize the differences between the two camps. It is not as if the ancients and the moderns agree on some body of fact from which they draw different implications regarding the attitude that one ought to assume vis-à-vis modern as against ancient literature. For what is at issue is not the interpretation of the facts but the nature of historical factuality itself. Hayden White is Presidential Professor of Historical Studies at the University of California, Santa Cruz. His previous contributions to Critical Inquiry are “Historical Interpretation” , “The Narrativization of Real Events” , and “The Value of Narrativity in the Representation of Reality”. (shrink)

The ArgumentThe Republic of Letters of the late seventeenth and eighteenth centuries teaches us two lessons about style in science. First, the bearer of style—individual, nation, institution, religious group, region, class—depends crucially on historical context. When the organization and values of intellectual life are self-consciously cosmopolitan, and when allegiances to other entities are culturally more compelling than those to the nation-state, distinctivelynationalstyles are far to seek. This was largely the case for the Republic of Letters, that immaterial but nonetheless real (...) realm among the sovereign states of the Enlightenment. Second, that form of objectivity which made science seem so curiously detached from scientists, and therefore so apparently unmarked by style at any level, also has a history. The unremitting emphasis on impartial criticism and evaluation within the Republic of Letters encouraged its citizens to distance themselves first from friends and family, then from compatriots and contemporaries, and finally, in the early nineteenth century, from themselves as well. Although this psychological process of estrangement and ultimately of self-estrangement may seldom have been completely realized, the striving was genuine and constitutes part of the moral history of objectivity. (shrink)

Aggregative moral theories face a series of devastating problems when we apply them in a physically realistic setting. According to current physics, our universe is likely _infinitely large_, and will contain infinitely many morally valuable events. But standard aggregative theories are ill-equipped to compare outcomes containing infinite total value. So, applied in a realistic setting, they cannot compare any outcomes a real-world agent must ever choose between. This problem has been discussed extensively, and non-standard aggregative theories proposed to overcome it. (...) This paper addresses a further problem of similar severity. Physics tells us that, in our universe, how remotely in time an event occurs is _relative_. But our most promising aggregative theories, designed to compare outcomes containing infinitely many valuable events, are sensitive to how remote in time those events are. As I show, the evaluations of those theories are then relative too. But this is absurd; evaluations of outcomes must be absolute! So we must reject such theories. Is this objection fatal for all aggregative theories, at least in a relativistic universe like ours? I demonstrate here that, by further modifying these theories to fit with the physics, we can overcome it. (shrink)

Hope and Gabbert review and distil the relevant research examining the mnemonic consequences associated with conversations within an eyewitness context. In particular, they focus on how co‐witnesses’ retellings of witnessed events impair the quantity and quality of information subsequently reported to law enforcement authorities. Notably, they also provide interventions (e.g., careful witness management and post incident procedures, use of warnings, early individual accounts, etc.) to mitigate these negative, well‐documented mnemonic effects.

Radical and autopoietic enactivists disagree concerning how to understand the concept of sense-making in enactivist discourse and the extent of its distribution within the organic domain. I situate this debate within a broader conflict of commitments to naturalism on the part of radical enactivists, and to phenomenology on the part of autopoietic enactivists. I argue that autopoietic enactivists are in part responsible for the obscurity of the notion of sense-making by attributing it univocally to sentient and non-sentient beings and following (...) Hans Jonas in maintaining a phenomenological dimension to life-mind continuity among all living beings, sentient or non-sentient. I propose following Merleau-Ponty instead, who offers a properly phenomenological notion of sense-making for which sentience is a necessary condition. Against radicalist efforts to replace sense-making with a deflationary, naturalist conception of intentionality, I discuss the role of the phenomenological notion of sense-making for understanding animal behavior and experience. (shrink)

For aggregative theories of moral value, it is a challenge to rank worlds that each contain infinitely many valuable events. And, although there are several existing proposals for doing so, few provide a cardinal measure of each world's value. This raises the even greater challenge of ranking lotteries over such worlds—without a cardinal value for each world, we cannot apply expected value theory. How then can we compare such lotteries? To date, we have just one method for doing so (proposed (...) separately by Arntzenius, Bostrom, and Meacham), which is to compare the prospects for value at each individual location, and to then represent and compare lotteries by their expected values at each of those locations. But, as I show here, this approach violates several key principles of decision theory and generates some implausible verdicts. I propose an alternative—one which delivers plausible rankings of lotteries, which is implied by a plausible collection of axioms, and which can be applied alongside almost any ranking of infinite worlds. (shrink)

Feminist epistemologists who attempt to refigure epistemology must wrestle with a number of dualisms. This essay examines the ways Lorraine Code, Sandra Harding, and Susan Hekman reconceptualize the relationship between self/other, nature/culture, and subject/object as they struggle to reformulate objectivity and knowledge.

Arguing that ecological thinking can animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns, this book critiques the instrumental rationality, hyperbolized autonomy, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated. It proposes a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic practices. Starting from an epistemological approach implicit in Rachel Carson’s scientific projects, the book draws, constructively and critically, on ecological theory (...) and practice, on (post-Quinean) naturalized epistemology, and on feminist and post-colonial theory. Analyzing extended examples from developmental psychology, from medicine and law, and from circumstances where vulnerability, credibility, and public trust are at issue, the argument addresses the constitutive part played by an instituted social imaginary in shaping and regulating human lives. The practices and examples discussed invoke the responsibility requirements central to this text’s larger purpose of imagining, crafting, articulating a creative, innovative, instituting social imaginary, committed to interrogating entrenched hierarchical social structures, en route to enacting principles of ideal cohabitation. (shrink)

This paper clarifies Merleau-Ponty’s distinction between speaking and spoken speech, and the relation between the two, in his Phenomenology of Perception. Against a common interpretation, I argue on exegetical and philosophical grounds that the distinction should not be understood as one between two kinds of speech, but rather between two internally related dimensions present in all speech. This suggests an interdependence between speaking and spoken aspects of speech, and some commentators have critiqued Merleau-Ponty for claiming a priority of speaking over (...) spoken speech. However, there is a sense in which Merleau-Ponty is right to emphasize the priority, namely, in terms of the ontological priority of the speaking subject with respect to language understood as a constituted cultural ideality. The latter only maintains its ontological status insofar as it is taken up by a language community. I favorably contrast Merleau-Ponty’s views on this question to those of the late Heidegger and de Saussure, and suggest potential applications of this clarified position for contemporary discussions in philosophy of language. (shrink)

This paper is a defense of what I call The Simple View, according to which propositions are simple, fine-grained, abstract entities that have truth-conditions essentially and fundamentally. The Simple View has two controversial implications: (i) propositions do not (literally) have constituents or parts, and (ii) propositions’ having truth-conditions is a brute fact about them. I criticize the Simple View’s two competitors, the Possible Worlds View and the Structured View, for failing to provide a plausible ontology of propositions and failing to (...) explain the propositional features they set out to explain. I then consider three versions of the Simple View, developed by George Bealer, Trenton Merricks, and Peter van Inwagen, and argue that Bealer’s view is the most promising. (shrink)

In recent years, social cognition approaches to human evolution and Material Engagement Theory have offered new theoretical resources to advance our understanding of the prehistoric hominin mind. To date, however, these two approaches have developed largely in isolation from one another. I argue that there is a gap between social- and material-centred approaches, and that this is precisely the sociomateriality of the appearance of ancestral hominin bodies, which evolved under selective pressure to develop increasingly complex, cooperative sociality. To get this (...) sociomaterial body in focus, I develop an esthesiological framework, appropriated from Merleau-Ponty (2003), for interpreting the expressive body in an evolutionary and comparative context. The guiding hypothesis of esthesiology is that before being rationality (social or material), “humanity is another corporeity” (Merleau-Ponty, 2003, p. 208). Esthesiology studies the appearance of the body and its sense organs as an intertwining locus of a sensing power (the ability to see, to touch, etc.) and a sensible character (the visible, touchable body). It is this dual-aspect character of the body that facilitates the most basic affective and sensorimotor modes of sociality. Examining these features from a comparative perspective, we find that the human body is distinctively suited to prosocial communication and cooperation: a more cooperative eye, an exposed and communicative skin. I thus propose a cooperative body hypothesis, by analogy with the cooperative eye hypothesis (Tomasello et al., 2007). Esthesiology provides a framework for integrating and interpreting a wide range of otherwise disconnected facts concerning human and nonhuman animal bodies, forms of life, cognition, and evolution, thereby bridging the gap between social cognition and material engagement perspectives. In doing so, however, it not only solves problems and proposes new directions of investigation, but also demands theoretical revisions from each. (shrink)

Can it be rational to be risk-averse? It seems plausible that the answer is yes—that normative decision theory should accommodate risk aversion. But there is a seemingly compelling class of arguments against our most promising methods of doing so. These long-run arguments point out that, in practice, each decision an agent makes is just one in a very long sequence of such decisions. Given this form of dynamic choice situation, and the (Strong) Law of Large Numbers, they conclude that those (...) theories which accommodate risk aversion end up delivering the same verdicts as risk-neutral theories in nearly all practical cases. If so, why not just accept a simpler, risk-neutral theory? The resulting practical verdicts seem to be much the same. In this paper, I show that these arguments do not in fact condemn those risk-aversion-accommodating theories. Risk aversion can indeed survive the long run. (shrink)

Here I discuss some epistemological questions posed by projects of attempting to think globally, in light of the impossibility of affirming universal sameness. I illustrate one strategy for embarking on such a project, ecologically, in a reading of an essay by Chandra Talpade Mohanty. And I conclude by suggesting that the North/South border between Canada and the U.S.A. generates underacknowledged issues of cultural alterity.

Approaches to the naturalization of phenomenology usually understand naturalization as a matter of rendering continuous the methods, epistemologies, and ontologies of phenomenological and natural scientific inquiry. Presupposed in this statement of the problematic, however, is that there is an original discontinuity, a rupture between phenomenology and the natural sciences that must be remedied. I propose that this way of thinking about the issue is rooted in a simplistic understanding of the phenomenological reduction that entails certain assumptions about the subject matter (...) of phenomenology and its relationship to the natural sciences. By contrast, Merleau‐Ponty's first work, The Structure of Behavior, presents a radically different approach to the phenomenological reduction, one that traverses the natural sciences and integrates them into phenomenology from the outset. I outline the argument for this position in The Structure of Behavior and then discuss consequences for current methodological issues surrounding the naturalization of phenomenology, focusing on the relationship between empirical sciences of mind, phenomenological psychology, and transcendental phenomenology. This novel exegesis of Merleau‐Ponty's view on the reduction offers new insight into his oft‐quoted remark that the phenomenological reduction is impossible to complete. (shrink)

Our universe is both chaotic and (most likely) infinite in space and time. But it is within this setting that we must make moral decisions. This presents problems. The first: due to our universe's chaotic nature, our actions often have long-lasting, unpredictable effects; and this means we typically cannot say which of two actions will turn out best in the long run. The second problem: due to the universe's infinite dimensions, and infinite population therein, we cannot compare outcomes by simply (...) adding up their total moral values - those totals will typically be infinite or undefined. Each of these problems poses a threat to aggregative moral theories. But, for each, we have solutions: a proposal from Greaves let us overcome the problem of chaos, and proposals from the infinite aggregation literature let us overcome the problem of infinite value. But a further problem emerges. If our universe is both chaotic and infinite, those solutions no longer work - outcomes that are infinite and differ by chaotic effects are incomparable, even by those proposals. In this paper, I show that we can overcome this further problem. But, to do so, we must accept some peculiar implications about how aggregation works. (shrink)

Leisure activities account for much of our time - and money. But are contemporary forms of leisure good for us? Are they really leisure? And how much does (and should) leisure matter? Classical philosophers paid attention to these questions. Increasingly, modern philosophers too are realizing the importance of leisure, and of a good leisure / work balance. Hayden Ramsay looks at the meaning of leisure, and the links between recreation, relaxation, virtue, and happiness. By focusing on leisure activities such (...) as sport, travel, music and reading, Ramsay explores the need for good play in a good life. (shrink)

Violating the human status : the evil of genocide and crimes against humanity -- Superfluous humanity : the evil of global poverty -- Citizens of nowhere : the evil of statelessness -- Effacing the political : the evil of neoliberal globalization.

Naturalized moral epistemology eschews practices of assuming to know a priori the nature of situations and experiences that require moral deliberation. Thus it promises to close a gap between formal ethical theories and circumstances where people need guidelines for action. Yet according experience so central a place in inquiry risks "naturalizing" it, treating it as incontestable, separating its moral and political dimensions. This essay discusses these issues with reference to Margaret Walker's Moral understandings.

This essay extends my engagements with questions of epistemic agency and the politics of epistemic location, in Epistemic Responsibility and in Ecological Thinking to consider how questions of understanding and of certainty play diversely into human and other ecological circumstances. In so doing, it opens lines of inquiry not immediately available in standard western-northern approaches to epistemology with their concentration on medium-sized physical objects in their presupposed neutrality and replicability. Working from a tacit assumption that knowing and knowers are always (...) situated, and that they are enabled or restricted in so being, the book engages with specific epistemic situations in order to show how “situatedness” indeed makes knowledge possible, while regarding it as an enabling rather than a constraining modality. (shrink)

"This very important book is original, sweeping, and wise about the relation between education and liberal democracy in the United States. The Pangles reconsider superior ideas from the founding period in a way that illuminates any serious thinking on American education, whether policy-oriented or historical". -- American Political Science Review. "An important and thoughtful book, stimulating for citizens as well as scholars". -- Journal of American History.

This study focuses on the prediction of the engagement of small- and medium-sized enterprises (SMEs) in environmental management practices, based on a random sample of 689 SMEs. The study finds that several endogenous factors, including tangibility of sector, firm size, innovative orientation, family influence and perceived financial benefits from energy conservation, predict an SME’s level of engagement in selected environmental management practices. For family influence, this effect is found only in interaction with the number of owners. In addition to empirical (...) research on SMEs’ environmental behavior, this article draws on the ecological modernization literature as well as the theory of planned behavior. (shrink)

Philosophy & Public Affairs, Volume 50, Issue 2, Page 202-238, Spring 2022.