Though Nicholson (b.1760) devoted his life to a number of radical causes -- among them popular education, women's rights, democratic government, and animal welfare -- he was not part of the London circle of radical political reforms that their enemies called English Jacobins, but a printer far from the city. He did however contribute to the movement that brought a number of reforms during the 19th century, including legislation to protect animal interests. He argues not only that eating meat (...) is cruel to animals, but that it is unnatural for humans and therefore unhealthy. (shrink)

Despite emerging attention to Indigenous philosophies both within and outside of feminism, Indigenous logics remain relatively underexplored and underappreciated. By amplifying the voices of recent Indigenous philosophies and literatures, I seek to demonstrate that Indigenous logic is a crucial aspect of Indigenous resurgence as well as political and ethical resistance. Indigenous philosophies provide alternatives to the colonial, masculinist tendencies of classical logic in the form of paraconsistent—many-valued—logics. Specifically, when Indigenous logics embrace the possibility of true contradictions, they highlight aspects of (...) the world rejected and ignored by classical logic and inspire a relational, decolonial imaginary. To demonstrate this, I look to biology, from which Indigenous logics are often explicitly excluded, and consider one problem that would benefit from an Indigenous, paraconsistent analysis: that of the biological individual. This article is an effort to expand the arenas in which allied feminists can responsibly take up and deploy these decolonial logics. (shrink)

This collection of essays explores the metaphysical thesis that the living world is not made up of substantial particles or things, as has often been assumed, but is rather constituted by processes. The biological domain is organised as an interdependent hierarchy of processes, which are stabilised and actively maintained at different timescales. Even entities that intuitively appear to be paradigms of things, such as organisms, are actually better understood as processes. Unlike previous attempts to articulate processual views of biology, which (...) have tended to use Alfred North Whitehead’s panpsychist metaphysics as a foundation, this book takes a naturalistic approach to metaphysics. It submits that the main motivations for replacing an ontology of substances with one of processes are to be found in the empirical findings of science. Biology provides compelling reasons for thinking that the living realm is fundamentally dynamic, and that the existence of things is always conditional on the existence of processes. The phenomenon of life cries out for theories that prioritise processes over things, and it suggests that the central explanandum of biology is not change but rather stability, or more precisely, stability attained through constant change. This edited volume brings together philosophers of science and metaphysicians interested in exploring the consequences of a processual philosophy of biology. The contributors draw on an extremely wide range of biological case studies, and employ a process perspective to cast new light on a number of traditional philosophical problems, such as identity, persistence, and individuality. (shrink)

Examines the women's movement, discusses feminist theories, and considers the writings of Locke and Marx concerning the separation of family and state.

Many theistic philosophers conceive of God’s activity in agent-causal terms. That is, they view divine action as an instance of (perhaps the paradigm case of) substance causation. At the same time, many theists endorse the claim that God acts for reasons, and not merely wantonly. It is the aim of this paper to show that a commitment to both theses gives rise to a dilemma. I present the dilemma and then spend the bulk of the paper defending its premises. I (...) conclude with some suggestions for how one might carve out an alternative model of divine action. (shrink)

Edward Stuart Russell (1887–1954) was a central figure in the philosophy of biology during the first half of the twentieth century. Although he worked as a government fisheries scientist for much of his life, he still managed to establish himself as one of the most prominent biological theorists of his time. The views he developed, which were antireductionistic, organism-centred, and teleological, challenged the prevailing mechanistic orthodoxy. His book 'The Interpretation of Development and Heredity' (1930) provides one of themost incisive critiques (...) of the chromosomal theory of the gene ever published, and it has acquired a renewed relevance in light of recent empirical findings. Russell’s interest in the theoretical problems of biology is as much historical as philosophical, and many of his works, particularly his first book 'Form and Function' (1916), are still regarded today as landmark contributions to the history of biological thought. (shrink)

The word ‘dignity’ may be used in a presentational sense, for example, one might say “she presents herself with dignity”, or in a social sense, for example, one might say “she fulfilled her duty with dignity, or honour.” However, in this paper I will not be using ‘dignity’ in either of these senses. Rather, the sense of dignity I will be concerned with is one that is related to ideas about the value or worth of a being. This latter sense (...) of dignity has a long history, and tends to be a concept that is thought to be applicable to human animals only, and more specifically to human persons—moral agents, capable of rationality, of directing their own lives, and of formulating... (shrink)

The rubber hand paradigm is used to create the illusion of self-touch, by having the participant administer stimulation to a prosthetic hand while the Examiner, with an identical stimulus , administers stimulation to the participant’s hand. With synchronous stimulation, participants experience the compelling illusion that they are touching their own hand. In the current study, the robustness of this illusion was assessed using incongruent stimuli. The participant used the index finger of the right hand to administer stimulation to a prosthetic (...) hand while the Examiner used a paintbrush to administer stimulation to the participant’s left hand. The results indicate that this violation of tactile expectations does not diminish the illusion of self-touch. Participants experienced the illusion despite the use of incongruent stimuli, both when vision was precluded and when visual feedback provided clear evidence of the tactile mismatch. (shrink)

Intimate relationships between emotion and action have long been acknowledged, yet contemporary theories and experimental research within affective and movement neuroscience have not been linked into a coherent framework bridging these two fields. Accumulating psychological and neuroimaging evidence has, however, brought new insights regarding how emotions affect the preparation, execution, and control of voluntary movement. Here we review main approaches and findings on such emotion–action interactions. To assimilate key emotion concepts of action tendencies and motive states with fundamental constructs of (...) the motor system, we underscore the need for integrating an information-processing approach of motor control into affective neuroscience. This should provide a rich foundation to bridge the two fields, allowing further refinement and empirical testing of emotion theories and better understanding of affective influences in movement disorders. (shrink)

This article contributes to carework scholarship by examining the nexus of gender, class, and race in long-term care facilities. We draw out a family ideology at work that promotes good care of residents and thus benefits nursing homes. We also found that careworkers value fictive kin relationships with residents, yet we uncover how the family model may be used to exploit these low-income careworkers. Reflecting a subordinate and racialized version of being “part of the family,” we call for an ethic (...) of reciprocity and for concrete change toward valuing equally the humanity of those who need and those who give care. (shrink)

It has become customary to conceptualize the living cell as an intricate piece of machinery, different to a man-made machine only in terms of its superior complexity. This familiar understanding grounds the conviction that a cell's organization can be explained reductionistically, as well as the idea that its molecular pathways can be construed as deterministic circuits. The machine conception of the cell owes a great deal of its success to the methods traditionally used in molecular biology. However, the recent introduction (...) of novel experimental techniques capable of tracking individual molecules within cells in real time is leading to the rapid accumulation of data that are inconsistent with an engineering view of the cell. This paper examines four major domains of current research in which the challenges to the machine conception of the cell are particularly pronounced: cellular architecture, protein complexes, intracellular transport, and cellular behaviour. It argues that a new theoretical understanding of the cell is emerging from the study of these phenomena which emphasizes the dynamic, self-organizing nature of its constitution, the fluidity and plasticity of its components, and the stochasticity and non-linearity of its underlying processes. (shrink)

This volume brings together for the first time the highly influential essays, many of them classics, of one of the most prominent scholars in social philosophy and feminist theory. These essays provide a compelling view of many of the major trends in social theory over the past fifteen years—trends that Linda Nicholson herself helped to shape. The Play of Reason examines the legacies of modernity in contemporary political, social, and feminist thought and the unraveling of these legacies in postmodern (...) times. Linda Nicholson first focuses on the tension in modern social theory between attempts to recognize change and diversity and struggles to capture such change in overarching frameworks of meaning and value. She illuminates the consequences of these conflicting tendencies in relation to Marxism, feminist theory, and classical liberal accounts of the family and the state. Nicholson then asks how theory and the resolution of difference are possible after such overarching frameworks are abandoned. She shows how a pragmatic understanding of theory answers widespread fears about relativism. The Play of Reason is a powerful demonstration of a politically engaged social theory. (shrink)

This paper aims to provide a conceptual analysis of blood-sport as a concept. Through utilising a generalised notion of sport as well as the concept of fair-play, the objective will be to examine whether blood-sports are games and analyse to what extent, if any, blood-sports can be properly called ‘sports’. For the purposes of application and because of the sheer numbers of birds used in the sports-shooting industry, the paper will focus on a discussion of game-birding, but the findings will (...) apply to the practice of ‘blood-sport’ more generally. Work by Sam P. Morris (IJAP, 2014) argues that ‘fair-chase hunting’ can be classified as a game, as well as a sport, although Morris stresses that answers to questions concerning the sport status of hunting do not provide answers to questions regarding the ethics of blood-sports. The author of this paper agrees with Morris regarding the latter point, but pace Morris, she argues that it is doubtful that blood-sport is a game let alone a sport, and that even if one assumes for argument's sake that it is indeed a game, it cannot be properly classed as sport, and that a fair-chase code undermines itself in the context of so called ‘blood-sports’.Footnote1. (shrink)

This paper was inspired by Irigaray's suggestion that patriarchal discourse is essentially paranoid, based upon a repressed ambiguity and violence that continually threatens the unity and stability of the subject. Lewis Carroll's 'Locking-Glass World' is employed as the metaphor for a system of meaning that is in the process of breaking down and reveals its shadow side in chaos, violence and power struggles. It is argued that Alice represents an idealized feminine submission to the rules of patriarchal discourse that appears (...) safe and stable but renders the subject powerless to effect change. I contrast this with the encouragement neo-paganism gives its practitioners to construct alternative magical metaphors and to learn through experience. It is valuable for feminist theologians to privilege these flexible techniques in order to avoid the straitjacket of reifying discourse. The article makes the point that the mystical experience is anyway grounded in that which transcends language, and the excess of the mystic finds its expression best in an abundance of meaning and symbol. Irigaray and feminist neo-pagans can in their various ways serve as role models in the process of renegotiating Wonderland and creating a new 'Alice'. (shrink)

This chapter draws on insights from non-equilibrium thermodynamics to demonstrate the ontological inadequacy of the machine conception of the organism. The thermodynamic character of living systems underlies the importance of metabolism and calls for the adoption of a processual view, exemplified by the Heraclitean metaphor of the stream of life. This alternative conception is explored in its various historical formulations and the extent to which it captures the nature of living systems is examined. Following this, the chapter considers the metaphysical (...) implications of reconceptualizing the organism from complex machine to flowing stream. What do we learn when we reject the mechanical and embrace the processual? Three key lessons for biological ontology are identified. The first is that activity is a necessary condition for existence. The second is that persistence is grounded in the continuous self-maintenance of form. And the third is that order does not entail design. (shrink)

The concept of mechanism in biology has three distinct meanings. It may refer to a philosophical thesis about the nature of life and biology (‘mechanicism’), to the internal workings of a machine-like structure (‘machine mechanism’), or to the causal explanation of a particular phenomenon (‘causal mechanism’). In this paper I trace the conceptual evolution of ‘mechanism’ in the history of biology, and I examine how the three meanings of this term have come to be featured in the philosophy of biology, (...) situating the new ‘mechanismic program’ in this context. I argue that the leading advocates of the mechanismic program (i.e., Craver, Darden, Bechtel, etc.) inadvertently conflate the different senses of ‘mechanism’. Specifically, they all inappropriately endow causal mechanisms with the ontic status of machine mechanisms, and this invariably results in problematic accounts of the role played by mechanism-talk in scientific practice. I suggest that for effective analyses of the concept of mechanism, causal mechanisms need to be distinguished from machine mechanisms, and the new mechanismic program in the philosophy of biology needs to be demarcated from the traditional concerns of mechanistic biology. (shrink)

Western metaphysics has long privileged solidity, presence, fixity, and substance, over the fluid, moving, intangible, and diffuse, that is, over water.1 Emmanuel Levinas noted that Western philosophy seems so incapable of thinking the liquid, moving, and dispersed, that even when we try, we only reduce the elemental to a multiplicity of solids.2 The problem, he concludes, is that water and other elements are "content without form," denying our metaphysical preferences for solidity and fixed shape, even as they are not mere (...) absence or nothingness.3 And still the elemental is our home, our condition of being.Luce Irigaray further notes a "historical lag in... (shrink)

Built in Greenwich in 1675–1676, the Royal Observatory was situated outside the capital but was deeply enmeshed within its knowledge networks and communities of practice. Scholars have tended to focus on the links cultivated by the Astronomers Royal within scholarly communities in England and Europe but the observatory was also deeply reliant on and engaged with London's institutions and practical mathematical community. It was a royal foundation, situated within one government board, taking a leading role on another, and overseen by (...) Visitors selected by the Royal Society of London. These links helped develop institutional continuity, while instrument-makers, assistants and other collaborators, who were often active in the city as mathematical authors and teachers, formed an extended community with interest in the observatory's continued existence. After outlining the often highly contingent institutional and personal connections that shaped and supported the observatory, this article considers the role of two early assistants, James Hodgson and Thomas Weston. By championing John Flamsteed's legacy and sharing observatory knowledge and practice beyond its walls, they ensured awareness of and potential users for its outputs. They and their successors helped to develop a particular, and ultimately influential, approach to astronomical and mathematical practice and teaching. (shrink)

Philosophy of biology is often said to have emerged in the last third of the twentieth century. Prior to this time, it has been alleged that the only authors who engaged philosophically with the life sciences were either logical empiricists who sought to impose the explanatory ideals of the physical sciences onto biology, or vitalists who invoked mystical agencies in an attempt to ward off the threat of physicochemical reduction. These schools paid little attention to actual biological science, and as (...) a result philosophy of biology languished in a state of futility for much of the twentieth century. The situation, we are told, only began to change in the late 1960s and early 1970s, when a new generation of researchers began to focus on problems internal to biology, leading to the consolidation of the discipline. In this paper we challenge this widely accepted narrative of the history of philosophy of biology. We do so by arguing that the most important tradition within early twentieth-century philosophy of biology was neither logical empiricism nor vitalism, but the organicist movement that flourished between the First and Second World Wars. We show that the organicist corpus is thematically and methodologically continuous with the contemporary literature in order to discredit the view that early work in the philosophy of biology was unproductive, and we emphasize the desirability of integrating the historical and contemporary conversations into a single, unified discourse. (shrink)

Although it is common for interpreters of Aristotle's De Anima to treat the soul as a specially related set of powers of capacities, I argue against this view on the grounds that the plausible options for reconciling the claim that the soul is a set of powers with Aristotle's repeated claim that the soul is an actuality cannot be unsuccessful. Moreover, I argue that there are good reasons to be wary of attributing to Aristotle the view that the soul is (...) a set of powers because this claim conflicts with several of his metaphysical commitments, most importantly his claims about form and substance. I argue that although there are passages in the De Anima in which Aristotle discusses the soul in terms of its powers or capacities, these discussions do not establish that the soul is a set of capacities. (shrink)

This article critically examines one of the most prevalent metaphors in modern biology, namely the machine conception of the organism (MCO). Although the fundamental differences between organisms and machines make the MCO an inadequate metaphor for conceptualizing living systems, many biologists and philosophers continue to draw upon the MCO or tacitly accept it as the standard model of the organism. This paper analyses the specific difficulties that arise when the MCO is invoked in the study of development and evolution. In (...) developmental biology the MCO underlies a logically incoherent model of ontogeny, the genetic program, which serves to legitimate three problematic theses about development: genetic animism, neo-preformationism, and developmental computability. In evolutionary biology the MCO is responsible for grounding unwarranted theoretical appeals to the concept of design as well as to the interpretation of natural selection as an engineer, which promote a distorted understanding of the process and products of evolutionary change. Overall, it is argued that, despite its heuristic value, the MCO today is impeding rather than enabling further progress in our comprehension of living systems. (shrink)

Although the field of surgical ethics focuses primarily on informed consent, surgical decision‐making, and research ethics, some surgeons have started to consider ethical questions regarding justice and solidarity with poor and minoritized populations. To date, those calling for social justice in surgical care have emphasized increased diversity within the ranks of the surgical profession. This article, in contrast, foregrounds the agency of those most affected by injustice by bringing to bear an ethic of accompaniment. The ethic of accompaniment is born (...) from a theological tradition that has motivated work to improve health outcomes in those at the margins through its emphasis on listening, solidarity against systemic drivers of disease, and proximity to individuals and communities. Through a review of surgical ethics and exploration of a central patient case, we argue for applying an ethic of accompaniment to the care of surgical patients and their communities. (shrink)

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...) belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy. (shrink)

This manuscript is a close reading of a significant article by Heidegger entitled "On the Essence of Truth'. The first part is a reading of the 1930 lecture which forms the basis of the article eventually published in 1943. It is followed by a second part in which Nicholson compares closely the original lecture with its subsequent versions eliciting the subsequent changes and detours of his thoughts on "truth" over this period. The result is a very thorough examination of (...) Heidegger's thoughts on the concept of "truth". (shrink)

A large, diverse sample of adults was interviewed about their conception of the ontological and functional properties of the mind as compared to the soul. The existence of the mind was generally tied to the human lifecycle of conception, birth, growth and death, and was primarily associated with cognitive as opposed to spiritual functions. In contrast, the existence of the soul was less systematically tied to the lifecycle and frequently associated with spiritual as opposed to cognitive functions. Participants were also (...) asked about three ethical issues: stem cell research, life support for patients in a persistent vegetative state and cloning. As expected, participants' beliefs about the ontology and function of the soul were linked to their judgments about these ethical issues whereas their beliefs about the mind were unrelated. Overall, the findings show that many adults do not espouse a simple body-mind dualism, and any tendency toward such dualism is unlikely to explain their beliefs in an afterlife. Instead, afterlife beliefs appear to be associated with the idea of an immaterial essence, potentially dissociable from the biology of life and death. (shrink)

Aristotle claims, in his Nicomachean Ethics, that in addition to being, for example, just and courageous, and temperate, the virtuous person will also be witty. Very little sustained attention, however, has been devoted to explicating what Aristotle means when he claims that virtuous persons are witty or to justifying the plausibility of the claim that wittiness is a virtue. It becomes especially difficult to see why Aristotle thinks that being witty is a virtue once it becomes clear that Aristotle’s witty (...) person engages in what he calls ‘educated insolence’. Insolence, for Aristotle, is a form of slighting which, as he explains in the Rhetoric, generally causes the person slighted to experience shame and anger. In this paper, I attempt to bring some clarity to Aristotle’s claim that being witty is a virtue by examining why Aristotle thinks that the object of a witty person’s raillery will find this joking pleasant. (shrink)

In articulating the protection-inclusion dilemma, Friesen et al. (2023) identify an important issue facing institutional review boards (IRBs) and elucidate historical factors contributing to its de...

Attempts to articulate the ways in which membership in socially subordinated social identities can impede one's autonomy have largely unfolded as part of the debate between different types of internalist theories in relation to the problem of internalized oppression. The different internalist positions, however, employ a damage model for understanding the role of social subordination in limiting autonomy. I argue that we need an externalist condition in order to capture the ways in which membership in a socially subordinated identity can (...) constrain one's autonomy, even if one is undamaged in one's autonomy competencies and self-reflexive attitudes. I argue that living among those practically empowered to harass, to engage in racial profiling, and to treat as expendable is incompatible with a freedom-condition required for unconstrained global self-determination. (shrink)

Although rationalization about one's own beliefs and actions can improve an individual's future decisions, beliefs can provide other benefits unrelated to their epistemic truth value, such as group cohesion and identity. A model of resource-rational cognition that accounts for these benefits may explain unexpected and seemingly irrational thought patterns, such as belief polarization.

This paper aims to provide an ethical assessment of the shooting of animals for sport. In particular, it discusses the use of partridges and pheasants for shooting. While opposition to hunting and shooting large wild mammals is strong, game birds have often taken a back seat in everyday animal welfare concerns. However, the practice of raising game birds for sport poses significant ethical issues. Most birds shot are raised in factory-farming conditions, and there is a considerable amount of evidence to (...) show that these birds endure extensive suffering on these farms. Considering the fact that birds do have interests, including interests in life and not suffering, what are the ethical implications of using them for blood sports? Indeed, in the light of the suffering that game birds endure in factory farms, it may be that shooting such birds for sport is more morally problematic than other types of hunting and shooting which many people are often fiercely opposed to, for while it seems plausible to say that some animals may be harmed more by death than others (due to, say, their greater capacities), there may be harms that are worse than death (such as a life of intolerable suffering). The objective of this paper is to assess the ethics of shooting animals for sport, and in particular the practice of raising game birds for use in blood sports, by applying principles commonly used in ethics; specifically the principle of non-maleficence and equal consideration of (like) interests. (shrink)

Two experiments were conducted to explore whether children, who have been exposed to the concept of the soul, differentiate the soul from the mind. In the first experiment, 4- to 12-year-old children were asked about whether a religious ritual affects the mind, the brain, or the soul. The majority of the children claimed that only the soul was different after baptism. In a follow-up study, 6- to 12-year-old children were tested more explicitly on what factors differentiate the soul from the (...) mind and the brain. Children differentiated the soul from the mind and the brain along two dimensions: function and stability. In contrast to their responses about the mind and the brain, children did not claim that the soul was important for cognitive, non-cognitive, or biological functioning. Children consistently indicated that the mind and the brain change and grow over time. In contrast, children indicated that the soul is something that stays constant and is devoted to various, predominantly spiritual, functions. (shrink)

Although it may seem like a truism to assert that biology is the science that studies organisms, during the second half of the twentieth century the organism category disappeared from biological theory. Over the past decade, however, biology has begun to witness the return of the organism as a fundamental explanatory concept. There are three major causes: (a) the realization that the Modern Synthesis does not provide a fully satisfactory understanding of evolution; (b) the growing awareness of the limits of (...) reductionism in molecular biology; and (c) the renewed interest in the nature of life as a genuine scientific problem. This essay examines these recent developments and considers the new epistemological roles being played by the organism in each of them. It also reflects on what the present resurgence of the organism means for the philosophy of biology. (shrink)

Confidentiality is one of the foundations on which psychotherapy is built. Limitations on confidentiality in the therapeutic process have been explained and explored by many authors and organizations. However, controversy and confusion continue to exist with regard to the limitations on confidentiality in situations where clients are considering their options at the end of life and after a client has died. This article reviews these 2 areas and provides some suggestions for future research.

In lieu of an abstract, here is a brief excerpt of the content:John Henry Newman's Art of the EndRebekah LambIn Discourses to Mixed Congregations (1849), John Henry Newman pastorally approaches the question of divine providence by envisioning the purpose or "end" of each life as a dramatic role which unfolds within the theatre of history and which, in turn, has a heavenly destiny, lying within but far beyond the world as we know it, within but beyond the play of the (...) sensible and immediately discernible. In Newman's homiletics, we frequently find him turning and returning to the Christian belief that each life is an unduplicable manifestation of the divine plan, a plan enfolded into the eschatological realization of a new heaven and a new earth.1 In meditating upon this fundamental aspect of the Christian creed and its attending doctrines, Newman appeals to St. Paul and the idea of the world as a theatre, of Christians as spectacles on the world stage of history (1 Cor 4:9; Heb 10: 32–33), in which each person is part of the drama of salvation history:St. Paul on one occasion speaks of this world as a scene in a theatre. Consider what is meant by this. You know, actors on a stage are on an equality with each other really, but for the occasion they assume a difference of character. … Is it not his business, and nothing else, to act his part well? Common sense tells us so. … We are all but actors in this world; each has his special part at present, each has his work, [End Page 893] each has his mission not to indulge his passion, … not to be selfish and self-willed, but to do what God puts on him to do.2Here, we see Newman yoking together eschatology and the everyday through the image of the stage as soteriological microcosm. Throughout his writings, Newman frequently appeals to the arts, to their forms in particular, to flesh out the implications of eschatology in daily life. Paradoxically, he often concludes with the conviction that, however profound and however beautiful, the arts are always already most instructive in pointing to that which transcends or overcomes them. That is to say, the arts are as instructive, as beautiful in their insufficiencies as they are in their capabilities. The arts, in Newman, incline after not only incarnation but also an overcoming, a consummation fully realized through, with, and in beatific vision.3This essay therefore examines Newman's developing perspective on the place of the arts within the Christian life and, by extension, the degree to which his view of the aesthetic is end-driven or eschatological in character. It therefore draws from his poetry and sermons, since, for Newman, the literary is a distinctive mode of theologizing, as opposed to an alternative to it. In so doing, it offers one of the most sustained accounts of Newman's poetic and aesthetic appraisal of daily life in light of eternity. The few extant works touching on Newman's aesthetics have focused on liturgical theology or the devotional imagination, especially as found in Guy Nicholls's Unearthly Beauty: The Aesthetic of St. John Henry Newman (2019) and Ian Ker's The Catholic Revival in English Literature: 1845–1961 (2003). Drawing from these scholarly precedents, my essay also highlights the inextricable links between prayer, liturgical worship, and aesthetic philosophy in Newman's thought. However, it also widens out to consider, among other things, Newman's assessment of the instructive insufficiencies of aesthetics for the spiritual life; the links between aesthetics and doctrine in his thought; and the degree to which Newman's theological aesthetics engaged with the emerging decadent aesthetics of his time. In so doing, this essay offers new directions in engagements with Newman's aesthetics, placing in view the degree to which his end-driven or eschatological imagination enlivened and integrated his considerations of beauty not only in light of history but also in relation to its ultimate unveiling—which lies within yet beyond the historical plane, within yet beyond the veil of sensible things, and in the time [End Page 894] of the Second Coming, when, as Isaiah prophecies, "thine eyes shall see the King in his... (shrink)

This article explores the substitution and complementary effects between political and social strategies on firm performance in the context of an emerging market (EM). Using in‐depth, historical case‐study approach, the article investigates how companies integrate political and social resources in this market. Corporate performance includes traditional measures, such as accounting performance and nonfinancial measures like the ease of doing business. The study finds that social strategies are stronger enablers of firm long‐term performance than political strategies. The latter have a short‐term (...) impact on performance, but their success over time is limited. The main drawback of reliance on political resources in EMs is the lack of political stability, fragmented polity, and weak political coalitions. We identify rather limited evidence of firms using these two strategies as complements. Thus, we suggest that firms should employ both these strategies in the EM. (shrink)

The idea that language is necessary for thought and emotion is a dominant one in philosophy. Animals have taken the brunt of this idea, since it is widely held that language is exclusively human. Michael Leahy makes a case against the moral standing of factory-farmed animals based on such ideas. His approach is Wittgensteinian: understanding is a thought process that requires language, which animals do not possess. But he goes further than this and argues that certain factory farming methods do (...) not cause certain sufferings to the animals used, since animals lack full awareness of their circumstances. In particular he argues that animals do not experience certain sufferings at the slaughterhouse since, lacking language, they are unaware of their fate . Through an analysis of Leahy’s claims this paper aims to explore and challenge both the idea that thought and emotion require language and that only humans possess language. (shrink)