A growing literature examines the organizational factors that promote women’s access to positions of organizational power. Fewer studies, however, explore the implications of women in leadership positions for the opportunities and experiences of subordinates. Do women leaders serve to undo the gendered organization? In other words, is women’s greater representation in leadership positions associated with less gender segregation at lower organizational levels? We explore this question by drawing on Cohen and Huffman’s conceptual framework of women leaders as either “change agents” (...) or “cogs in the machine” and analyze a unique multilevel data set of workplaces nested within Fortune 1000 firms. Our findings generally support the “agents of change” perspective. Women’s representation among corporate boards of directors, corporate executives, and workplace managers is associated with less workplace gender segregation. Hence, it appears that women’s access to organizational power helps to undo the gendered organization. (shrink)

This article explores how ethics and religion interface in everyday life by drawing on a study examining the negotiation of religious and spiritual plurality in health care. Employing methods of critical ethnography, namely, interviews and participant observation, data were collected from patients, health care providers, administrators and spiritual care providers. The findings revealed the degree to which `lived religion' was intertwined with `lived ethics' for many participants; particularly for people from the Sikh faith. For these participants, religion was woven into (...) everyday life, making distinctions between public and private, secular and sacred spaces improbable. Individual interactions, institutional resource allocation, and social discourses are all embedded in social relationships of power that prevent religion from being a solely personal or private matter. Strategies for the reintegration of religion into nursing ethics are: adjusting professional codes and theories of ethics to reflect the influence of religion; and the contribution of critical perspectives, such as postcolonial feminism, to the understanding of lived ethics. (shrink)

On the fiftieth anniversary of the publication of Ursula Le Guin’s novella The Word for World is Forest, the Anarres Project for Alternative Futures posed a question: what can this text offer to activists engaged in environmental and social movements today? In this response I propose we can learn from this book by noticing the ecofeminist perspective underlying its morality. In The Word for World is Forest, Le Guin demonstrates clear links between behaviours that discriminate against women and “others,” including (...) indigenous people, and the degradation of the environment. But by tracing this ecofeminist ethic out from the content of the text to its form, I show that, despite the ecofeminist ideas within the text, the novella is still structured according to the masculinist patterns of thought it seeks to challenge. I consider this text in the context of Le Guin’s own critical engagement with the genres of science fiction and utopia through her essays and later fiction. Just as Le Guin deconstructed then remade these genres in order that her writing might better present her ideas without contradiction, I invite activists to explore how their practice might change if they consciously rescind the logic of man’s mastery over nature and others that has shaped the Western worldview for centuries. I speculate that if in our work we use our “mother tongue” and speak from outside of the masculinist paradigm that Le Guin critiques in The Word for World is Forest, it may set a course to enacting real change. (shrink)

Charles S. Peirce’s second trichotomy, which introduces the concepts of iconicity, indexicality, and symbolicity, is probably the only piece of his semiotic that is familiar to visual artists and designers. Although the concepts have found their way into the academy, their utility in the field has been reduced for a couple of reasons. First, as with all of Peirce’s philosophy, his second trichotomy is a concept that is subtle, fluid, and difficult to fully grasp in a sound bite. Second, there (...) has simply been no bridge concept that would form a working connection between that philosophy in its logical guise and the studio practice in the visual arts. The purpose of this article is to remedy that situation by investigating the subtle ways the second trichotomy functions within the visual sphere, and to then suggest a model that can serve to bridge the divide between pure theory and practice. The article makes four main points: first, using examples from visual identity and the graphic arts, it demonstrates how the modes of icon, index, and symbol tend to be blended; second, examples from fine art are used to illustrate how the concept of abstraction, as used in the art world, can only be partially accounted for within the second trichotomy, but can be modeled by supplying a syntactical supplement; third, it expands on and elaborates a previously sketched model, the visual gamut, which makes it possible to classify visual entities according to their position within a map of semantic and syntactic space; finally, it concludes by suggesting ways this enhanced version of the visual gamut model might be used in the analysis of, or creation of, art and design, presenting suggestions for further study. (shrink)

Inside this complete guide you will find: A guide to facilitate conversation with your family; How to create peace when war has been declared on your body; How to alleviate pain and suffering; How to choose your own end; How to use the dying process as a mechanism for personal and family growth. Filled with inspirational and helpful stories, Mortal Dilemmas... is a book that not only will prepare you for the inevitable, but will also give you a sense of (...) satisfaction and control."--P. [4] of cover. (shrink)

Socrates, Sports, and Students involves a philosophical justification for the inclusion of physical education in the school system. This book will appeal to physical educators and administrators interested in justifying their activity, as well as philosophers and professors in the areas of education and sport.

This chapter contains sections titled: Pregnancy and the First Noble Truth: Pain is Inevitable The Second Noble Truth: Pain Arises from Cravings and Attachment The Third Noble Truth: The End of Suffering is Possible, or How to Be a Feminist Buddhist Mommy Mommy Meditations Notes.

In maternity care, costly high-technology interventions that have never been shown to be clinically effective continue to be used in the United States, while inexpensive and effective low-technology interventions continue to be underused. Three high-technology approaches to risk reduction—electronic fetal monitoring, cesarean section, and home uterine activity monitoring are contrasted with three low-technology approaches—prenatal care, smoking cessation, and nutrition supplementation. These technologies are examined in terms of current controversies over their safety, efficacy, and cost-effectiveness. Examination of these controversies illustrates how (...) the medical technology industry, the regulatory process, and systems of social stratification contribute to social and cultural constructions of what are regarded as reducible birth risks. (shrink)

A teoria da informação integrada, proposta inicialmente por Giulio Tononi em 2004 e atualizada em 2014, pretende explicar a experiência consciente por meio do entendimento das ações de elementos dentro de um sistema experimental tal como o cérebro, e o estabelecimento de princípios e operações de mensuração que podem ser utilizados para decidir níveis de consciência. Alguns dos postulados da TII têm muito em comum com a semiótica peirciana. Entre esses estão a presença de operações hierarquizadas recursivamente, a importância de (...) estruturas relacionais na formação da experiência consciente, a dicotomia sujeito/objeto, e uma instância objetivista que requer um sistema que seja verdadeiramente afetado para que a consciência ou a semiose avance. Entretanto, problemas desafiadores confrontam alguém que espera encontrar uma tradução entre os dois programas, em especial, com respeito aos conceitos fundacionais de tempo e continuidade. Argumento que é possível transpor os problemas de tempo e continuidade através de dois movimentos. Primeiro, apresento a noção de dwell, um período do real, se indeterminado, duração na semiose, durante a qual um juízo ou tentativa de conclusão é atingido. Em segundo, com respeito à continuidade, argumento que uma análise de um sistema de interpretação não possui a pureza ontológica do sistema que ela tenta entender. Em vez disso, qualquer avaliação analítica de um sistema de interpretação deve ser considerado corte sintético e expediente dentro do continuum. Assim, o continuum da experiência permanece não afetado mesmo que a de entendimento do continuum aconteça através de tais estruturas analíticas artificiais. O valor de TII de “emaranhamento” e a semiótica peirciana é que a semiótica pode ser vista como um esquema estrutural que mapeia o território conceitual da experiência consciente para a qual os princípios e mensurações de TII, por sua vez, fornecem ferramentas úteis de compilação de dados empíricos. (shrink)

This essay reviews recent feminist scholarship, autobiographical narrative and fiction which explores nurses' engagement with empire in Africa and elsewhere in this century. Such literature suggests that while nursing work may have improved native health in colonized regions, it also contributed significantly to the establishment and stabilization of the racialized order of colonial rule. Of particular significance was colonial nursing's intervention into the reproductive practices of native women, resulting in the loss of local knowledges and autonomy, the disruption of complex (...) social links and indigenous health strategies, and the expansion of markets for western capitalism. (shrink)

KEY POINTS In Canada, commercial data brokers collect deidentified patient data from pharmacies, private drug insurers, the federal government and medical clinics without patient consent. Although pharmaceutical companies are the data brokers’ primary customers, academics and nonprofit and public entities also use commercial data sets, given the absence of a coordinated public approach to collecting these data across Canada. Risks of commercialized patient data include loss of anonymity, surveillance and marketing, discrimination and violation of Indigenous data sovereignty. Coordinated infrastructure for (...) the collection and coordination of health data across Canada and updated privacy legislation would protect individuals and communities and enable appropriate data uses. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:One Parable, Two Interpretations:Pope Francis and William Langland on the Good Samaritan*Sheryl OvermyerInterpretations of the parable of the Good Samaritan (Luke 10:25–37) focus on its theology, ethics, ecclesiology, and even moral psychology. The parable has much to say regarding holiness. It treats how to become holy and distinct acts of holiness, the exemplar of holiness, and the reality and effects of sin. In the history of interpretation, the (...) parable is taken to offer a model of the relationship between the fallen man and grace, the devil and the garment of virtue, the law and love, Christ and the Church. In short, the parable allegorizes salvation history.1I focus conversation about this parable through two interpretations-Pope Francis's Fratelli Tutti [FT], promulgated October 3, 2020, and William Langland's Piers Plowman [PP] circulating circa 1380. Some might hold that Francis's interpretation of the parable is ethical while Langland's is theological.2 Both interpretations of the parable are works of moral theology that intimate distinct understandings of what it means to embody [End Page 541] the Gospel and answer the universal call to holiness. In this essay, I outline the parable of the Good Samaritan as treated in Fratelli Tutti and Piers Plowman (first section), compare the major figures of the parable (second section), and compare their visions of charity (third section). In sum, I argue the encyclical sidelines crucial elements in the medieval figuration of the parable. Pope Francis elides critical issues of sin, agency, Christology, and the Church traditionally associated with this parable—all center on the Samaritan as Christ.Two Interpretations in OutlineFratelli Tutti's Parable of the Good SamaritanPope Francis's third encyclical, Fratelli Tutti, is unique in its genre. The encyclical includes all brothers and sisters in its scope of fraternity and social friendship and is addressed to all (§1). The inspiration for the encyclical includes St. Francis's visit to the Sultan some eight hundred years ago and the 2019 Document on Human Fraternity for World Peace and Living Together, a statement signed by Pope Francis and Sheikh Ahmed el-Tayeb, Grand Imam of Al-Azhar. Indeed, the joint document plays a critical role in the encyclical, sharing a common framework of a doctrine of creation and doctrine of God (FT §5). Because Pope Francis includes all of humanity in the audience of this encyclical and its sources of inspiration are broadly humanitarian, it is fair to raise a question about distinctively Catholic elements to the encyclical.The encyclical chapter devoted to the parable of the Good Samaritan (chapter 2 [§§56–86], treating Luke 10:25–37) intensifies these theological questions. Just as the encyclical is "addressed to all people of good will, regardless of religious convictions," likewise the parable is of universal relevance as it "is one that any of us can relate to and find challenging" (§56). Francis's interpretation of the parable encapsulates Fratelli Tutti's themes.The subject of the parable is, according to Pope Francis, the age-old problem of neighborly love (§57).3 The parable involves several figures: the wounded man lying on the wayside, the robbers, the passers-by, and the Samaritan.4 The wounded are the subject of the encyclical's first chapter. Francis characterizes the wounded as those members of weaker and poorer regions whom the global economy exploits; the poor, disabled, and elderly [End Page 542] who seem no longer useful; children, women, and men of all ages who live under contemporary forms of slavery such as trafficking; and victims of economically driven violence including war, terrorist attacks, and racial and religious persecution (§§§ 12, 18, 24–25). Francis admits that we feel like the wounded, "helpless because our institutions are neglected and lack resources, or simply serve the interests of a few" (§76). However, the primary identification of the wounded focuses on those pushed to the margins by profit-driven economic, technologically progressive, politically divisive, dehumanizing global forces (§76 briefly suggests our identification with the injured man).The parable of the Good Samaritan brings these vast forces to bear our everyday relationships—we all experience an interior struggle when we encounter anyone who suffers (§69... (shrink)

Abstract The aim of this paper is to examine the propaganda power of Madison’s Solidarity Sing-Along. To do so, I will modify the Epistemic Merit Model of propaganda so that it can account for a broader spectrum of propaganda. I will show how this is consistent with other accounts of musical pragmatics and the potential political function of songs and music. This will provide the ground for a robust interpretation of the political meanings of the Solidarity Sing-Along. I will assume (...) the Madison protests and the Solidarity Sing-Along can be considered a paradigm case of peaceful protest as it has been claimed that the Madison protest and the role of art within those protests set the stage for the Occupy Movement protests later in the same year. (shrink)

This paper extends Claudia Card's account of agency in the face of moral luck in order to theoretically ground the activities of feminist mothers who endeavor to raise responsible human beings. The paper addresses those who mother in gray areas—areas where mothers are victims of the evils of the institution of motherhood while having authority and influence over their children. -/- .

Among non-human animals, crows, octopuses and honeybees are well-known for their complex brains and cognitive abilities. Widening the lens from the idiosyncratic abilities of exemplars like these to those of animals across the phylogenetic spectrum begins to reveal the ancient evolutionary process by which complex brains and cognition first arose in different lineages. The distribution of 35 phenotypic traits in 17 metazoan lineages reveals that brain and cognitive complexity in only three lineages (vertebrates, cephalopod mollusks, and euarthropods) can be attributed (...) to the pivotal role played by body, sensory, brain and motor traits in active visual sensing and visuomotor skills. Together, these pivotal traits enabled animals to transition from largely reactive to more proactive behaviors, and from slow and two-dimensional motion to more rapid and complex three-dimensional motion. Among pivotal traits, high-resolution eyes and laminated visual regions of the brain stand out because they increased the processing demands on and the computational power of the brain by several orders of magnitude. The independent acquisition of pivotal traits in cognitively complex (CC) lineages can be explained as the completion of several multi-trait transitions over the course of evolutionary history, each resulting in an increasing level of complexity that arises from a distinct combination of traits. Whereas combined pivotal traits represent the highest level of complexity in CC lineages, combined traits at lower levels characterize many non-CC lineages, suggesting that certain body, sensory and brain traits may have been linked (the trait-linkage hypothesis) during the evolution of both CC and non-CC lineages. (shrink)

Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non-Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of conclusions (...) and questions regarding the moral life that lend a fresh perspective to “pagan virtues” and (2) corresponding methodological suggestions for improving Herdt's project that would, to my mind, reaffirm her normative conclusions regarding the most viable ways forward for contemporary discussions of virtue. (shrink)

Socrates, Sports, and Students involves a philosophical justification for the inclusion of physical education in the school system. This book will appeal to physical educators and administrators interested in justifying their activity, as well as philosophers and professors in the areas of education and sport.

Major codes adopted by newspapers in recent years show marked similarities to the statements of purpose found in the first (and only) issue of Benjamin Harris? Public Occurrences Both Forreign and Domestick, published in Boston in 1690. This essay compares the front page statement by Harris with seven other statements about the role or responsibility of the press: The Associated Press Managing Editors Association ?Code of Ethics for Newspapers and their Staffs''; the 1947 report of the Commission on Freedom of (...) the Press; the American Society of Newspaper Editors 1923 Canons of Journalism and 1975 Statement of Principles; the Society of Professional Journalists, Sigma Delta Chi Code of Ethics; a memorandum to the staff of The New York Times by A.M. Rosenthal when he became managing editor in 1969; and an article by former Knight?Ridder executive Don Carter. Recurring themes include an emphasis on gathering and reporting news with accuracy, objectivity, truthfulness, and completeness. In addition, Harris led the way with his promises to correct errors when they occur and to allay false rumors and replace them with substantive information. Harris? stated goals, according to this essay, would sit quite comfortably on many American newspaper editorial pages today. (shrink)

Examples of propaganda abound in contemporary society. Even though propaganda is increasingly prevalent in modern society, this phenomenon has received scant philosophical attention. This is particularly true of philosophy of art even as art, from posters and murals to films and novels, has been instrumental in the dissemination of propaganda. My dissertation develops a new model of propaganda to account for the phenomenon of art propaganda. I call this model the epistemic merit model, because I argue that propaganda essentially lacks (...) epistemic merit. ;My project proceeds in four parts: offer a diagnosis of why propaganda has virtually escaped philosophical scrutiny, survey the field of propaganda studies in the disciplines of sociology, social psychology, and communication theory, perform a conceptual analysis of propaganda, and show how my new model is particularly well-suited to cases of art propaganda. (shrink)

O objeto dinâmico possui um lugar proeminente na semiótica peirciana. Considerando-se que o objeto imediato é o objeto como é representado “no signo”, o objeto dinâmico é aquilo que determina o signo, que está por trás e proporciona agência ao intercâmbio semiótico e, por fim, sobre o qual o interpretante final eventualmente estabeleceria. Na certa, atos criativos improvisados, ilustrados aqui pelo exemplo do design de fontes tipográficas, o empreendimento criativo é uma das estilísticas inventivas. Como oposto aos empreendimentos de descoberta, (...) tal como é encontrado nas ciências físicas, na qual busca-se uma realidade fixada por meio de árduas investigações pela “comunidade de estudiosos,” em atos criativos improvisados, ou “abertos,” não parece haver um “real” oculto. Improvisações inventivas são, muitas vezes, feitas em base individual e privada, em vez de uma base comunitária probatória. Em tais casos, o objeto dinâmico, se ele existir, é quase indistinguível da opinião, vontade, desejo, ou mero acaso. Esses processos de design, em especial, em seus estágios iniciais, são divergentes em caráter em vez de convergirem para um interpretante final. Isso dito, a semiose que ocorre mesmo nos mais divertidos e excêntricos processos de design começa, eventualmente, com um processo de conformação para a harmonia e unidade. Ainda que esse elemento restritivo emergente se adeque, até certo ponto, à noção de um objeto dinâmico, atos criativos abertos não podem ser totalmente explicados pelo simples objeto dinâmico peirciano que é um determinador alegado pré-existente do signo. O objeto dinâmico peirciano, que é o objeto dinâmico empírico, deve ser suplementado pelas duas variedades adicionais do objeto dinâmico: o motivacional e o estilístico/afetivo. Somente o objeto dinâmico empírico determina o signo; o objeto dinâmico motivacional desenvolve simultaneamente com o signo, enquanto o objeto dinâmico estilístico é, de muitos modos, determinado pelos signos. (shrink)

Nursing, with its socially embedded theory and practice, inevitably operates in the realm of power and politics. One of these political sites is that of religion, which to varying degrees continues to shape beliefs about health and illness, the delivery of healthcare services and the nurse–patient encounter. In this paper, I attempt to complicate nursing's views on religion and politics in healthcare, with the intent of thinking critically and philosophically about questions that arise at the intersection of religion, politics and (...) nursing/healthcare. These questions include the following:What is the domain of religion and politics? How (non)religious are the contemporary societies in which nurses practice? What are the variations and implications of secularism? How is religion entangled with other intersecting social relations of power? How does a political reading of religion and politics matter to the concerns of nursing? (shrink)

The rise of popular culture programs in universities is to a significant degree a consequence of the rejection of a particular theory of aesthetics. According to this older, rejected view, the classical, “fine” arts were considered—largely on the basis of complexity of form—higher, more refined, more admirable, and of greater value than other kinds of “popular” creative activities. While the former were the subject of intense critical study, the latter were neglected, seen as unworthy of serious attention. Ultimately, the sociological (...) fact that these classical forms of culture were intimately connected to a certain privileged socioeconomic strata—society’s “elite”—triggered a reassessment of not only the canon but .. (shrink)

Utilizando a chamada “escrita assêmica” como ponto de partida, este artigo examina três questões relativas à ação semiótica encontrada na caligrafia e tipografia gráficas. Primeiro, examina a fenomenologia experimentada no momento em que um texto ilegível de repente é reconhecido e lido em palavras. Em seguida, voltando-se à noção de Peirce de uma distinção tipo/token, o artigo argumenta que a escrita não-verbal ou quase-verbal mostra que os dois tipos de relações tipo/token acontecem simultaneamente quando lemos um texto, apesar de Peirce (...) conflitar os dois em sua conhecida passagem. O termo “arquétipo” é proposto como uma forma de distinguir o tipo gráfico do tipo verbal em tipo/token. O artigo conclui apontando que a legibilidade tem um custo, e que formas gráficas ilegíveis nos ajudam a tomar consciência do que está perdido – a expressão oculta que funciona subconscientemente sob o verbal, mesmo quando lemos um texto que parece transparente. (shrink)