This paper explores the application of ethical thinking from the perspective of someone with the dual role of social worker and PhD researcher. The focus of the research was family secrets and their influence upon child-to-parent violence and abuse (CPVA). The participants were children and their parents, who, at the time of the research, were experiencing family violence and abuse.This paper was developed from a conversation between Lee-Ann and Louise. Lee-Ann was Louise’s PhD supervisor and was therefore involved (...) in supporting Louise in gaining ethics approval, as well as holding continued reflexive conversations about the ethical questions and dilemmas that arose throughout this study.This paper has shown the importance of hearing the voices of children within research about CPVA. Children can offer a rich layer of information that is seldom heard. It also shows that there may be a different lens through which ethics can be considered during research, not only the purely objective or academic, but also from a practitioner-researcher in a social care setting position. (shrink)

This study sets out to explore what a diverse selection of New Zealand organizations are saying on their websites regarding socially responsible businesspractices in relation to employees. We take an inductive, phenomenological oriented approach to investigate the rich content of organizations’ website communications about employee-related CSR issues and practices. We find that all firms communicated some information regarding employees but this was often sparse and lacking in detail. Amongst the most common types of information organizations relayed were statements regarding the (...) work environment, including the nature of work and learning and development opportunities. We also respond to concerns over the descriptive and atheoretical nature of many stakeholder-based CSR studies by applying Brickson’s (2007) identity framework to explore linkages between organizational identity orientation and particular clusters of employee-related CSR practices uncovered in our content analysis. Our results provide tentative support for the thesis that how organizations conceive themselves as relating to stakeholders is associated with particular clusters of employee-related CSR practices. (shrink)

"Annual General Meeting Members Lunch." Ethos: Official Publication of the Law Society of the Australian Capital Territory, (202), pp. 17.

This study explored employee perceptions of participation in a corporate-sponsored volunteer initiative. Drawing on both questionnaire and focus group data, this study reaffirms the importance of altruistic concerns as a key driver for employee involvement in corporatesponsored volunteering. Characteristics of the volunteering activity also emerged as important determinants of employee's initial engagement and ongoing motivation for involvement in corporate-sponsored volunteering. In the same way that models of work design point to the value of enriched jobs, we see that there is (...) scope to consider how corporate-sponsored volunteer programmes can be enriched so that employees have satisfying experiences and are more likely to participate. Enhancing perceptions of task significance and meaningfulness and incorporating relational elements into the volunteer activity seem to be especially critical in this regard. (shrink)

With this issue we initiate the policy of expanding the scope of Tulane Studies in Philosophy to include, in addition to the work of members of the department, contributions from philosophers who have earned advanced degrees from Tulane and who are now teaching in other colleges and universities. The Editor THE LOGIC OF OUR LANGUAGE ROBERT L. ARRINGTON Wittgenstein wrote in the Tractatus that "logic is not a body of doctrine, but a mirror-image of the world. " 1 In line (...) with his suggestion that a proposition is a 'picture', Wittgenstein argued that propositions 'show' the logical structure of the real. He was insistent, however, that "the apparent logical form of a proposition need not be its real one. " 2 As a result of this we can misunderstand the structure of fact. Philosophical problems arise just when "the logic of our language is mis understood. " 3 It is common knowledge that much of this view of logic was rejected by Wittgenstein himself in the Philosophical Investi gations. There we are told that language has no ideal or sublime 4 logic which mirrors the structure of the extra-linguistic world. Consequently, inferences from the structure of language to the structure of that extra-linguistic world are invalid. Reality can be 'cut up' in any of a number of ways by language. Wittgenstein adopted a view of philosophy which would render that discipline a non-explanatory, non-critical study of the multiple ways in which language can be used. (shrink)

In cognitive science, there is a tacit norm that phenomena such as cultural variation or synaesthesia are worthy examples of cognitive diversity that contribute to a better understanding of cognition, but that other forms of cognitive diversity (e.g., autism, attention deficit hyperactivity disorder/ADHD, and dyslexia) are primarily interesting only as examples of deficit, dysfunction, or impairment. This status quo is dehumanizing and holds back much-needed research. In contrast, the neurodiversity paradigm argues that such experiences are not necessarily deficits but rather (...) are natural reflections of biodiversity. Here, we propose that neurodiversity is an important topic for future research in cognitive science. We discuss why cognitive science has thus far failed to engage with neurodiversity, why this gap presents both ethical and scientific challenges for the field, and, crucially, why cognitive science will produce better theories of human cognition if the field engages with neurodiversity in the same way that it values other forms of cognitive diversity. Doing so will not only empower marginalized researchers but will also present an opportunity for cognitive science to benefit from the unique contributions of neurodivergent researchers and communities. (shrink)

BackgroundThere is a growing interest in using cognitive–behavioural therapy (CBT) with people who have Asperger syndrome and comorbid mental health problems.AimsTo examine whether modified group CBT for clinically significant anxiety in an Asperger syndrome population is feasible and likely to be efficacious.MethodUsing a randomised assessor-blind trial, 52 individuals with Asperger syndrome were randomised into a treatment arm or a waiting-list control arm. After 24 weeks, those in the waiting-list control arm received treatment, while those initially randomised to treatment were followed (...) up for 24 weeks.ResultsThe conversion rate for this trial was high (1.6:1), while attrition was 13%. After 24 weeks, there was no significant difference between those randomised to the treatment arm compared with those randomised to the waiting-list control arm on the primary outcome measure, the Hamilton Rating Scale for Anxiety.ConclusionsTrials of psychological therapies with this population are feasible. Larger definitive trials are now needed. (shrink)

Many readers of Plato find it difficult to figure out what the author is really arguing in his works. Unlike other philosophical writing, most of Plato’s works are dialogues, which causes difficulty because Plato does not clearly endorse any one of the characters as his spokesman. In order to overcome this, readers should presumably exercise their own reason when reading Plato’s dialogues in order to find out what the author’s main idea is. In fact, this is exactly what Plato expects (...) from the readers of his dialogues. He does not let his readers sit idly and read passively. Rather, they should carefully and critically analyze his arguments, actively participate in the conversation between the interlocutors, and .. (shrink)

Murray N. Rothbard argued that there are many philosophic and non-philosophic arguments that provide a satisfactory basis for individual liberty. Rarely, however, did he discuss the claims of Christianity to be a suitable foundation for individual freedom. By looking at the Christian libertarians of the Old Right, between 1950 and 1971, the article contends that religious values were the most important reason for libertarians pursuing a society composed of free individuals during that period. By examining the journals Faith and Freedom, (...) Christian Economics, and the Freeman, and the positive views of Rev. Carl McIntire, the author explains the philosophy of Christian libertarianism. It is the belief that individual freedom is only the highest political end; the necessary means for God’s Creation to develop unhindered their conscience and the full ‘sacredness of their personality.’ Christian libertarians maintain that individuals cannot be coerced by government to lead a virtuous life. They must instead be persuaded, by a true understanding of the life of Jesus especially, to choose to follow the moral life sanctioned by the Bible. The desire to follow the Golden Rule voluntarily, Christian libertarians explain, is the God-given template that allows a society of individuals to live in freedom. It was this Christian ethic, Christian libertarians insist, couched in terms of the Natural Law, that inspired the founding fathers to establish a system of government where the individual is free to enjoy their ‘life, liberty, and the pursuit of happiness.’ The article concludes by discussing Frank S. Meyer’s ‘fusionist’ attempt to find a uniting theme for traditionalists and libertarians, and suggests that it was the Christian libertarian philosophy in all but name. It also suggests that if America has any valid claim to be ‘Exceptional,’ then it is based on the nation’s traditional defence of individual freedom as a God-given grant. (shrink)

This volume marks a phase of accomplishment in the work of the World Phenomenology Institute in unfolding a dialogue between Occidental phenomenology and the Oriental/Chinese classic philosophy. Going beyond the stage of reception, the Oriental scholars show in this collection of studies their perspicacity and philosophical skills in comparing the concepts, ideas, the vision of classic phenomenology and Chinese philosophy toward uncovering their common intuitions. This in-depth probing aims at reviving Occidental thinking, reaching to its intuitive sources, as well as (...) providing Chinese thinking with a precise apparatus of expression toward its rejuvenation in a new significance. Studies by Korean and Chinese phenomenologists: Nam-In Lee, Inhui Park, Benjamin I. Schwartz, Anna-Teresa Tymieniecka, Sitansu Ray, Zhang Xian, Zhang Qingxiong, Tsung-I Dow, Ashok K. Gangadean, Yushiro Takei, Louise Sunderarajan, Gregory Tropea, James Sellmann, Tyong Bok Rhie, Sang-Ki Kim, Daniel Zelinski, Qingjie Wang, Calvin O. Schrag, Jung-Sun Han. (shrink)

This article explores the Polanyi brothers’ publicly-stated views--and private debates--concerning the nature and origin of fascism and communism. In that connection, it examines their rival estimates of the Soviet regime.

Here I wish to report on developments on three fronts concerning ‘religion’ in expanding global debates about the ‘the end of the world’ and ‘the ways we know it’, concerning: the word ‘religion’ itself, as half of the religion-science binary, and its marginalization–or complete absence–in the construction of the modern scholarly disciplines and university departments, and influencing of ‘modern’ culture and politics; proliferating doubts about the positivist epistemology of modern ‘science’; and the growing sense that we are caught up in (...) epochal transitions, in which we are significant actors, and that, far beyond what we can know ‘scientifically’, our responses involve leaps of hope and faith which contribute to tipping the balance among divergent possible futures. (shrink)

The following thesis is an analysis on the relation between knowledge and reasoning about how to act. It seems fairly intuitive that one is rational to act on what one knows. But unfortunately, the issue is not so simple. In constructing a normative framework for practical reason, one could either require knowledge to be a necessary requirement for practical reason or one might only hold that knowledge is sufficient for reasoning about what to do, though having knowledge is not a (...) necessary requirement. In this thesis, I will defend the latter. (shrink)

Madness Triumphant: A Reading of Lucan’s Pharsalia offers the most detailed and comprehensive analysis of Lucan’s epic poem of the civil war between Caesar and Pompey to have appeared in English. In the manner of his previous books on Virgil and Ovid, Professor Fratantuono considers the Pharsalia as an epic investigation of the nature of fury and madness in Rome, this time during the increasing insanity of Nero’s reign.

Madness Transformed: A Reading of Ovid’s Metamorphoses is one of the most comprehensive studies available in English of one of the most majestic and perennially appealing of Roman epics. Students and readers of all levels, from high school Latinists through seasoned Ovidians, will find something of use here as Frantantuono analyzes the work scene by scene, guiding the reader to a deeper understanding of this densely allusive poem that rivals even Virgil’s Aeneid.

The notion of Ivan Illich as a social critic, philosopher, or historian is seen as secondary to the principal thrust and purpose of his life and work. To understand Illich, it is more important to see his journey into apophatic expression. After his period as a churchman in the Catholic Church, he developed a unique series of books and articles characterized above all as apophatic theology. The author explains the meaning of the term and examines the different ways in which (...) Illich used this approach. Illich studied technological artifacts, whether individual devices or institutional structures, in terms of their relationship to Christian belief in the Incarnation. His work is interpreted in terms of its consonance with the thought of Jacques Ellul. Having known Illich for more than 40 years, and having lived with him for extended periods, the author also draws on comments Illich made to the author. (shrink)

I offer a philosophical account of shared grief, on which it is a process, undergone by a group, of recognising and accommodating significant possibilities that are lost to that group. In setting out from an understanding of grief’s distinctive characteristics, a philosophically interesting, metaphysically undemanding, and practically useful account of shared grief comes into view, that has broader consequences for understanding shared emotion.

The book discusses some general methodological problems pertaining to the Meeting of East and West, Confucianism and Kantian moral philosophy, Heidegger, ...

Mit dem oben genannten Thema will ich darstellen, dass Jaspers’ Philosophie, die ehemals in Korea sehr beliebt war, aber heute fast in Vergessenheit geraten ist, mit ihren Ansätzen in Bezug auf die philosophische Praxis ihre philosophische Bedeutung in Korea wieder unter Beweis stellen kann.

This essay discusses the problem of materialism and its relation to politics through readings of Deleuze’s ontology. It recounts the “hidden tradition” of materialism in an Althusserian sense and brings about the idea of materialist politics by investigating the relationship between Alexius Meinong and Gilles Deleuze.

We study relativized Lascar groups, which are formed by relativizing Lascar groups to the solution set of a partial type $$\Sigma$$. We introduce the notion of a Lascar tuple for $$\Sigma$$ and by considering the space of types over a Lascar tuple for $$\Sigma$$, the topology for a relativized Lascar group is (re-)defined and some fundamental facts about the Galois groups of first-order theories are generalized to the relativized context. In particular, we prove that any closed subgroup (...) of a relativized Lascar group corresponds to a stabilizer of a bounded hyperimaginary having at least one representative in the solution set of the given partial type $$\Sigma$$. Using this, we find the correspondence between subgroups of the relativized Lascar group and the relativized strong types. (shrink)

We live in an increasingly global, interconnected, and interdependent world, in which various forms of systemic imbalance in power have given birth to a growing demand for genuine pluralism and democracy. As befits a world so interconnected, this book presents a comparative theological and philosophical attempt to construct new underpinnings for the idea of democracy by bringing the Western concept of spirit into dialogue with the East Asian nondualistic and nonhierarchical notion of qi. The book follows the historical adventures of (...) the idea of qi through some of its Confucian and Daoist textual histories in East Asia, mainly Laozi, Zhu Xi, Toegye, Nongmun, and Su-un, and compares them with analogous conceptualizations of the ultimate creative and spiritual power found in the intellectual constellations of Western and/or Christian thought namely, Whitehead's Creativity, Hegel's Geist, Deleuze's chaosmos, and Catherine Keller's Tehom. The book adds to the growing body of pneumatocentric (Spirit-centered), panentheistic Christian theologies that emphasize God's liberating, equalizing, and pluralizing immanence in the cosmos. Furthermore, it injects into the theological and philosophical dialogue between the West and Confucian and Daoist East Asia, which has heretofore been dominated by the American pragmatist and process traditions, a fresh voice shaped by Hegelian, postmodern, and postcolonial thought. This enriches the ways in which the pluralistic and democratic implications of the notion of qi may be articulated. In addition, by offering a valuable introduction to some representative Korean thinkers who are largely unknown to Western scholars, the book advances the study of East Asia and Neo-Confucianism in particular. Last but not least, the book provides a model of Asian contextual theology that draws on the religious and philosophical resources of East Asia to offer a vision of pluralism and democracy. A reader interested in the conversation between the East and West in light of the global reality of political oppression, economic exploitation, and cultural marginalization will find this book informative, engaging, and enlightening. (shrink)

Many have felt that it is impossible to defend autonomous laws of social science: where the regularities upheld are law-like it is argued that they are not at base social scientific, and where the phenomena to be explained would seem to require social descriptions, it is argued that laws governing the phenomena are unavailable at that level. But is it possible to develop an ontology that supports the dependence of the social on the physical, while nonetheless supporting the explanatory power (...) of genuinely autonomous social scientific laws? The aim of this paper is to show that reductive explanation is not a requirement of a `naturalist' ontology, thereby defending an account of supervenience as a suitable framework within which to recognize a metaphysical relationship between the natural and the social that is consistent with the pursuit of autonomous nomological social scientific explanations. (shrink)