This book offers a comprehensive account of the major philosophical works on friendship and its relationship to self-love. The book gives central place to Aristotle's searching examination of friendship in the Nicomachean Ethics. Lorraine Pangle argues that the difficulties surrounding this discussion are soon dispelled once one understands the purpose of the Ethics as both a source of practical guidance for life and a profound, theoretical investigation into human nature. The book also provides fresh interpretations of works on friendship (...) by Plato, Cicero, Epicurus, Seneca, Montaigne and Bacon. The author shows how each of these thinkers sheds light on central questions of moral philosophy: is human sociability rooted in neediness or strength? is the best life chiefly solitary, or dedicated to a community with others? Clearly structured and engagingly written, this book will appeal to a broad swathe of readers across philosophy, classics and political science. (shrink)

In this book_, _Lorraine Besser-Jones develops a eudaimonistic virtue ethics based on a psychological account of human nature. While her project maintains the fundamental features of the eudaimonistic virtue ethical framework—virtue, character, and well-being—she constructs these concepts from an empirical basis, drawing support from the psychological fields of self-determination and self-regulation theory. Besser-Jones’s resulting account of "eudaimonic ethics" presents a compelling normative theory and offers insight into what is involved in being a virtuous person and "acting well." This original contribution (...) to contemporary ethics and moral psychology puts forward a provocative hypothesis of what an empirically-based moral theory would look like. (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 arguments in this book are informed at once by the moral-political implications of how knowledge is produced and circulated and by issues of gendered subjectivity. In their critical dimension, these lucid essays engage with the incapacity of the philosophical mainstream's dominant epistemologies to offer regulative principles that guide people in the epistemic projects that figure centrally in their lives. In its constructive dimension, ____Rhetorical__ ____Spaces__ focuses on developing productive, case-by-case analyses of knowing other people in situations where social-political inequalities (...) create asymmetrical patterns of epistemic power and privilege. (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)

The attack-and-defense game is a game in which an attacker has an incentive to revise the status quo and a defender wants to protect it. The asymmetry in objectives creates incompatible interests and results in a mixed-strategy Nash equilibrium. However, this equilibrium could be heavily impacted by behavioral considerations.

Modernity confronts us with a variety of crises. Crises of spouses and families, political and economic crises are all just some of the long list of challenges of the modern era, where the ecological crisis, which manifests itself in destructive human activities in relation to nature, which leads to the destruction of the preconditions for the existence of the person itself, is a special place.

In the article, the author substantiates the thesis that the study of the historiography of early Neo-Thomism is extremely important for research on the history of its Ukrainian branch and, accordingly, the creation of its Ukrainian historiography. Early Neotomism is a significant stage in the development of Neotomism. Under its influence, Ukrainian neo-Thomists Andrei Sheptytsky, J. Slipyj, and M. Konrad formed their views. Its study is an important part of the historiography of Ukrainian Neo-Thomism. The study of early Neo-Thomism helps (...) not only to objectively assess the views of Ukrainian Neo-Thomists, but also to distinguish the views of thinkers who do not belong to it, as in the case of H. Kostelnyk. The historiography of the issue includes not only the works of Ukrainian thinkers and studies devoted to their views, but also the sources of Neotomism, the works of foreign Neotomists, and studies that help to reconstruct the inherent context of the ideas of the representatives of the movement in Ukraine. The most important of these types of works are the encyclicals of the Popes and documents of the Church, the works of Neo-Thomist philosophers, and the achievements of researchers of this period. They help to recreate the context and clarify the features of early Neo-Thomism. The main one is objective idealism, which is used to criticise subjectivism in philosophy. The next feature is the reference not directly to the works of Thomas Aquinas, but to the encyclicals of the Popes, Church documents, and the works of famous Neo-Thomists. Thus, the absence of direct references to St Thomas is not a reason to think that a thinker cannot be a Neotomist. The study of early Neo-Thomism is an important part of the historiography of Ukrainian Neo-Thomism. His research will make it possible not only to objectively assess the views of Ukrainian neo-Thomists, but also to distinguish the views of thinkers who do not belong to it. As a result, it can be argued that the study of the historiography of early neo-Thomism is extremely important for research on the history of its Ukrainian branch and, accordingly, for the creation of the historiography of the issue. (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)

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.

This article discusses a dimension of fieldwork methodology often overlooked. It concerns the act of feeling and how this subjective ability contributes to understanding cultural meanings, which are unspoken or encoded in dialogue, but remain unarticulated. The discovery of this dimension in fieldwork eventually brought several epistemological principles into question pertaining to power and intersubjectivity subscribed to in a feminist or critical anthropology. Simultaneously, the use of this dimension in fieldwork gave insight into the relational construction of gender identity - (...) the author’s own, that of the women and a male assistant. The article illustrates this by reconstructing different ethnographic moments during fieldwork practice. Moreover, it aims to put these theoretical assertions into practice by presenting an ethnographic narrative intended to evoke meanings that contribute to feeling the construction of identity through interaction in fieldwork practice. (shrink)

У статті здійснено спробу відповісти на питання, у чому причина суперечливих оцінок філософських ідей о. Гаврила Костельника дослідниками, та з’ясувати філософський контекст його творчості. З’ясовано, що в історії вивчення творчої спадщини Г. Костельника традиційно склалися кілька позицій у визначенні його філософських поглядів. Згідно з першою, Костельника вважають неотомістом (М. Олексюк, І. Мірчук,), який звертається до досягнень позитивізму (І. Мірчук): згідно з другою, – представником української гілки Львівсько-Варшавської школи (С. Іваник); згідно з третьою – модерністом (о. О. Гірник). У першому випадку (...) для Олексюка визначальним була теза про те, що неотомізм вважався офіційною філософією католицької церкви. Спільним для Олексюка та Мірчука було визнання прагнення Костельника у своїй творчості поєднати віру та науку. Однак пристосування католицького вчення до сучасного рівня науки було характерне і для представників католицького модернізму, а тому не є переконливим доказом визнання філософських ідей мислителя як неотомістських. У другому випадку застосування методу К. Твардовського в одній із праць Костельника свідчить про його наукове зацікавлення логікою як граматикою мислення, необхідною для ведення наукових дискусій. Найбільш аргументованою є позиція о. О. Гірника. Він визначає погляди Костельника як модерністські, однак, не робить висновків про те, під впливом чиїх філософських ідей формувалася думка мислителя. Аналіз творчості Г. Костельника дає змогу припустити, що його погляди формувалися під впливом ідей А. Бергсона. Оскільки праці Бергсона, як католицького модерніста, вносилися в індекс заборонених праць, то Костельник не міг прямо посилатися на погляди філософа. Та Костельник не в усьому наслідує Бергсона. Для українського мислителя бергсоніанство – це перемога ідеалізму над матеріалізмом, тоді як сам Бергсон вважав, що його філософія долає як ідеалізм, так і матеріалізм. Зацікавлення Костельника науковими відкриттями свідчить про прагнення знайти аргументи на користь релігії. Елементи позитивізму, які можна знайти у творчості мислителя, належать до опосередкованих бергсоніанством першої та другої його позицій. В цілому Г. Костельник був ліберальним католиком. Його релігійна філософія була апологією досвіду, інтуїтивізму, віталізму, ідеалізму, критикою матеріалізму на основі сучасних йому фізики та біології. (shrink)

The international trade in kangaroo skin and meat has been contested on ecological and ethical grounds for several decades. Yet, it continues unabated. This article reviews the constitutive practices of the kangaroo network, drawing on Actor Network Theory to provide insights into why and how this trade continues. Questions of agency, network, and space are explored in this account, which looks at the real and imagined geographies of the kangaroo trade.

Virtue ethics is on the move both in Anglo-American philosophy and in the rest of the world. This volume uniquely emphasizes non-Western varieties of virtue ethics at the same time that it includes work in the many different fields or areas of philosophy where virtue ethics has recently spread its wings. Just as significantly, several chapters make comparisons between virtue ethics and other ways of approaching ethics or political philosophy or show how virtue ethics can be applied to "real world" (...) problems. (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)

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 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)

I struggle mamereTo bringYour wordsInto nokum'sCabinBut the wordsAre in battleCompetingfor my mindI am a mixed-blood woman raised in Canada where my two ancestries have competing worldviews, from social, political, and religious ideology to ancient philosophies. These mixed ancestries also come with different social expectations. In the social-political world of Native Studies where I walk daily, my French grandmother, mamere, is argued as coming from a world of privilege because she was white-skinned, and my Cree grandmother, nokum is thought to come (...) from a world of oppression because she was dark-skinned. Yet both my grandmothers experienced abuse and prejudice. How and where the abuses originated may be different, but they did occur. I have a lot to learn from my grandmothers, but it has taken me many years of inner conflict, self-righteousness, and pain to get to this understanding. To acknowledge both grandmothers having been oppressed means I cannot continue to think of the world in simplistic, binary terms of colonizer/colonized. I must legitimize the equality of suffering in both cultures. Indeed, my worldviews had been turned upside down as I began to identify with the feminist movement, nonetheless it is nokum's world that was shattered, demeaned, and distorted, so it is her world I bring to you today with this story. Another day I may talk about my mamere's patriarchal world, but today is for nokum. (shrink)

This paper investigates the emotional import of literary devices deployed in fiction. Reflecting on the often-favored approach in the analytic tradition that locates fictional characters, events, and narratives as sources of readers’ emotions, I attempt to broaden the scope of analysis by accounting for how literary devices trigger non-cognitive emotions. I argue that giving more expansive consideration to literary devices by which authors present content facilitates a better understanding of how fiction engages emotion. In doing so, I also explore the (...) somatic dimension of reading fiction. (shrink)

The relation between virtue and knowledge is at the heart of the Socratic view of human excellence, but it also points to a central puzzle of the Platonic dialogues: Can Socrates be serious in his claims that human excellence is constituted by one virtue, that vice is merely the result of ignorance, and that the correct response to crime is therefore not punishment but education? Or are these assertions mere rhetorical ploys by a notoriously complex thinker? Lorraine Smith Pangle (...) traces the argument for the primacy of virtue and the power of knowledge throughout the five dialogues that feature them most prominently—the _Apology, Gorgias, Protagoras, Meno,_ and _Laws_—and reveals the truth at the core of these seemingly strange claims. She argues that Socrates was more aware of the complex causes of human action and of the power of irrational passions than a cursory reading might suggest. Pangle’s perceptive analyses reveal that many of Socrates’s teachings in fact explore the factors that make it difficult for humans to be the rational creatures that he at first seems to claim. Also critical to Pangle’s reading is her emphasis on the political dimensions of the dialogues. Underlying many of the paradoxes, she shows, is a distinction between philosophic and civic virtue that is critical to understanding them. Ultimately, Pangle offers a radically unconventional way of reading Socrates’s views of human excellence: Virtue is not knowledge in any ordinary sense, but true virtue is nothing other than wisdom. (shrink)

Facing a recent surge in anti-natalist arguments saying that human procreation is immoral, some defend human procreation by saying that procreative parenting adds meaning to parents’ life. This article examines one such defence, and argues that it does not suffice to rescue human procreation from the challenges to procreation.

A colleague of Roland Barthes at the CNRS in the 1950s and cowriter and friend of Cornelius Castoriadis until the latter's death, Edgar Morin has until recently been too little known in the English-speaking world. In an oeuvre that spans half a century, attempting to combine in ongoing dialogue the `humanities' and `sciences', Morin has written on scientific method, fundamental anthropology, politics, contemporary life and popular culture. He is an advocate of `complex' thought, thought which does not reduce, rationalize and (...) mutilate phenomena under examination, which emphasizes the interaction between researcher and researched, and participation as a way of being in the world. This article particularly focuses on his work on death and cinema, suggesting a strong continuity between his early studies and his more recent writing on complexity and ecology. The radically democratic complexion of Morin's writings, his emphasis on a human empathy that can incorporate notions of unity and difference, make him a thinker of great relevance for today. (shrink)

This book is a fresh examination of Aristotle's teaching on the relation between reason and moral virtue in the Nicomachean Ethics, taking as its point of departure the oft-noted, but still perhaps not sufficiently appreciated fact, that this treatise is the first half of a two-volume work on political science. As such, it lays the foundation for Aristotelian political science and, in significant ways, for the field of political science altogether. The proper aim of the political community according to Aristotle (...) is to promote the human good; it is the task of the Nicomachean Ethics to elaborate what this good is. It provides Aristotle's fullest answer to the most radical question about justice, the question of why we should be just or moral at all, in its teaching on the essential relation of virtue to happiness. (shrink)

This dissertation explores fundamental ethical questions through an examination of the key classical discussions of friendship: Plato's Lysis, Aristotle's Nicomachean Ethics, Cicero's Laelius, and Montaigne's and Bacon's essays on friendship. ;Should and can people act selflessly for one another's good? Is our concern for friendship and love rooted in neediness or in strength? Is it possible to love another simply for his own sake, or only because of the benefits that we seek for ourselves? Are the best friendships found between (...) the best individuals, or does the need for friendship wane with increased strength of soul and understanding? ;The author argues that, according to the Lysis, friendship is rooted chiefly in need but also involves a non-utilitarian sympathy for those who are akin. ;Analyzing Aristotle's treatment of the three kinds of friendship in the Ethics, she finds pleasure and utility to be major ingredients in the highest "friendship of virtue," and the affinity of kindred spirits to be a major, neglected theme. Aristotle's exposition of the relationship between friendship and justice reveals the pervasiveness of individuals' concerns with their own good, and the moral confusions that characterize most friendships and that come to light when friends quarrel. Aristotle's comparison between friendship in the various regimes and in the family shows both the injustice of the traditional family and its true source of strength. Love of "being" or of one's own life animates benefactors' love of their beneficiaries and friends' desire to lose themselves in one another's concerns. The theme of friendship is for Aristotle a transition to the philosophic life, in which friendship wanes in importance but does not disappear. Although we are not free to choose anything other than what appears to us to be best, we can include the good of others as a subordinate part of the good that reason seeks. ;The author also provides a critical analysis of Montaigne's claim that friendship is the greatest good in life, and an exposition of Cicero's sympathetic but critical portrayal of a great political friendship and of the deficiencies of both Epicurean and Stoic ideals of self-sufficiency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Loopholes, Gaps, and What Is Held Fast”Lorraine Code (bio)Keywordsepistemology, incredulity, knowing other people, memory, testimonyNancy Potter’s compelling essay points to some of the limitations of the theoretical apparatus that the post-positivist empiricist epistemologies of the Anglo-American mainstream make available for evaluating experiential memory claims in general, and “false memory syndrome” in particular. The loopholes and gaps in these theories of knowledge push urgent questions about testimony, (...) trust, and the politics of knowledge into a prominent place on the agendas of successor epistemology projects. These politics are enacted in societies whose dominant rhetoric privileges eye-witness evidence and “knowledge by acquaintance” as sources of objective knowledge, yet whose practices of incredulity—of granting and withholding acknowledgement to testimonial knowledge claims—expose power-saturated structures of dominance and subordination and of arbitrarily uneven distributions of epistemic authority. 1For classical empiricists and their successors, perception, memory and testimony, hierarchically ordered with perception on top, count as the principal sources of empirical knowledge. This ordering maps the relative reliability of the processes, with perception ranking as most stable, reliable and secure, memory coming second on all of these scores, and testimony ranking a poor third, closer to opinion, hearsay and rumor than to the other more respectable sources. Perception, for these theories, is “immediate” in that it is direct, bare, uncontaminated either by the particularities of the perceiving subject or of the perceptual event: from its presumed (but contestable) immediacy, all the rest follows. Memory counts as perception at one remove, its reliability a function of the relative “vividness” of the perceptions it commemorates. The esteem commonly claimed for eye-witness testimony derives from this conception of memory, which is believed to ground the testimony because of its presumed proximity to “immediate” perception. Yet testimony, even in its restricted “knowledge by description” form, tends by contrast with perception and memory to be a shaky affair; and as the temporal distance between event and testimony increases, so knowledge of matters unavailable to direct observation fares less and less well in classical and post-positivist epistemologies. A distrust of testimony is at once understandable and odd, because so small a proportion both of communal and of “individual” knowledge indeed derives from first-hand observations and experiences: most of it comes from testimony in an extended sense that encompasses books, teachings, media reports, all of the sources and resources on which both secular and scholarly knowledge relies for much of its substance. This expanded construction of the term runs alongside [End Page 255] the first-personal “testimonial” sense that is more plainly operative in discussions of false memory syndrome which, despite its experiential source, is often likewise contested on grounds that discredit the “privileged access” status that these same epistemologies claim for experience at first hand.Epistemologists commonly assimilate testimony to monologic, observational knowledge, deriving its constitutive features from instances where a testimonial utterance can pose as another perception—this time an auditory one—in a personal set of knowledge-producing observations (e.g., Fricker 1987). Because the speaker may be lying or mistaken, the process may fail to transmit knowledge; but this failure can be read as a simple perceptual error or a misremembering. Such approaches ignore the constitutive function of an interpreter/listener in fostering or thwarting testimonial knowledge to subsume it, too, much under an observational model. Indeed, not only do they separate the knower from the known and the process of knowing, as Potter observes, they also separate the knower from other knowers to guard against their influencing (= contaminating) the knowledge-production process. Experiences where an interlocutor actually enables the production of knowledge do not figure in such analyses, 2 whose effect is to suggest that giving or hearing testimony invokes no more significant moral-political issues than do acts of perceiving tables and chairs: that hearing, like seeing, is believing. (Norman Malcolm’s analysis of memory, which Potter cites, would also underwrite such a view of testimony.) Yet standard empiricist and post-positivist epistemologies generate an inquisitorial model of eliciting testimony in which the more generalized “testimony” in the knowledge that people acquire from books, media reports, conversation, reference sources recedes from... (shrink)

This book, based on the Round Table on Bioethics and Women held at UNESCO during the Fourth Session of the International Bioethics Committee (IBC), presents the ...

Sustainable Learning: Inclusive Practices for 21st Century Classrooms provides readers with the knowledge and skills to be confident and effective inclusive teachers. The authors show that these skills are essential to quality teaching – teaching that is evidence-based, purposeful, relevant and responsive to students' needs. The book employs three overarching frameworks to examine inclusive practices in education: equity, values and sustainability. Chapter features include: • 'Think and do' exercises • Examples, case studies and vignettes • Tables, figures and diagrams to (...) help readers visualise core ideas, theories and themes. It encourages teachers to see all students as developing learners and to consider the complexities and diversity of learning in the 21st century. In doing so, it canvasses topics such as a sustainable approach to inclusion, learning processes, teaching processes, differentiation, assessment to support teaching and learning, and life-long learning. (shrink)