This volume is an indispensable resource for philosophers, students, and Women's Studies faculties as well as anyone with an interest in feminist philosophy.".

Engages and extends the feminist philosopher Lorraine Code's groundbreaking work on epistemology and ethics.

Will have appeal to a very diverse range of philosophers, across all traditional branches of philosophy (nearly all major areas are covered). Combines substantive philosophical work on the various philosophical areas, with detailed methodological work, and introductory chapters exploring the nature of public philosophy per se.

A topic of special importance when it comes to responsibility and implicit bias is responsibility for knowledge. Are there strategies for becoming more responsible and respectful knowers? How might we work together, not just as individuals but members of collectives, to reduce the negative effects of bias on what we see and believe, as well as the wrongs associated with epistemic injustice? To explore these questions, Chapter 9 introduces the concept of epistemic responsibility, a set of practices developed through the (...) cultivation of basic epistemic virtues, such as open-mindedness, epistemic humility, and diligence that help knowers seek information about themselves, others, and the world. (shrink)

La création de la Commission de la santé et des services sociaux des Premières Nations du Québec et du Labrador (CSSSPNQL) date de 1994. L’Assemblée des Chefs des Premières Nations du Québec et du Labrador a entériné sa création afin de faire valoir le droit inhérent des Premières Nations de concevoir et de livrer des services de santé et sociaux culturellement convenables.L’Assemblée des Premières Nations du Québec et du Labrador (APNQL) est constituée de l’ensemble des Chefs des communautés..

in her 2010 paper, "the new politics of community," Dr. Collins's argument on community as conceptually and practically a political construct provides a vital connection to the American philosophical tradition, particularly the work of W. E. B. Du Bois and John Dewey. In my response to her paper, I combine components of her argument with her earlier work in black feminist epistemology. I tie these insights to Du Bois's and Dewey's arguments regarding how communities develop. These are then connected to (...) the work by transnational feminist Chandra Mohanty and political scientist Benedict Anderson on imagined communities. I use these to develop a framework for thinking of some communities as communities of epistemic... (shrink)

The future of public philosophy is already being practiced, developed, molded, and critiqued on the ground through the act of doing and writing about public philosophy. Thus, given the astute framings of the future of public philosophy in prior chapters, the author's contribution is going to engage two shifts that she want to emphasize: Increasing the inclusivity of who counts as a public philosopher and providing more experience‐building in public philosophy through educating and mentoring philosophers in public philosophy practice. The (...) future of public philosophy is also dependent upon experience‐building in public philosophy. Engaging in experience‐building in public philosophy with students, faculty, and the broader public has the potential to mitigate the harms that could occur. (shrink)

George Yancy gathers white scholarship that dwells on the experience of whiteness as a problem without sidestepping the question’s implications for Black people or people of color. This unprecedented reversion of the “Black problem” narrative challenges contemporary rhetoric of a color-evasive world in a critically engaging and persuasive study.

This book has two main aims. First, it develops and defends a constitutive account of normative reasons as premises of good reasoning. This account says, roughly, that to be a normative reason for a response (such as a belief or intention) is to be premise of good reasoning, from fitting responses, to that response. Second, building on the account of reasons, it develops and defends a fittingness-first account of the structure of the normative domain. This account says that there is (...) a single normative property, fittingness, which is normatively basic, and on which all other normative properties depend. On this view, reasons, oughts, value, and other normative phenomena all ultimately depend on fittingness. The account of normative reasons is a part of this general view of the normative domain. The book begins, in Chapter 1, by motivating the account of reasons as premises of good reasoning. Chapter 2 argues that good reasoning is, roughly, reasoning that preserves fittingness. Chapter 3 addresses the question of what fittingness is. Chapter 4 defends constitutive accounts of evaluative properties, like goodness, in terms of fitting attitudes. Chapters 5 and 6 shows how the view provides an attractive account of how reasons determine the deontic status of a response—whether you ought or may so respond. Chapter 7 addresses some challenges concerning certain reasons for belief, the relationship between reasons for action and reasons for intention, and reasons for emotion. (shrink)

A good many models used in physics and economics offer descriptions of imaginary situations, using a combination of mathematics and natural language. The descriptions are both thin - not much about the situation is filled in - and unrealistic - what is filled in is not true of many real situations. Yet we want to use the results of these models to inform our conclusions about a range of actually occurring situations. I propose we interpret many of these models as (...) fables. The actual happenings in the model are only one concrete instantiation of a lesson that is more widely applicable ‘when expressed in more abstract language.' A fable generally comes with the abstract lesson attached; parables, by contrast, usually require an interpretation from outside. Models, then, tend to be more like parables than fables. The right abstract interpretation is not supplied by the model itself. The central problem, then, is where shall it come from? (shrink)

The difficulties in placing Newman in a philosophical school or in putting some sort of shape on Newman the philosopher stem in part from Newman's (understandable) near failure to guide the reader as to his overt philosophical method. On the other hand, in the many discussions and controversies that occupied Newman throughout his life—whether conducted through letters or more formal writings—there is gathering witness to a consistent philosophical way in Newman. This paper seeks to put some shape on Newman the (...) philosopher by two principal methods. First, by considering some inaccurate or wholly misleading philosophical labels which have been attached to Newman both in his day and in contemporary times. These help, as it were, to shape Newman the philosopher from without. Second, by examining those elements of his writing that have a philosophical cast, and teasing out hints and clues to Newman the philosopher. The paper argues that while Newman can most certainly be thought of as a philosopher, his subtle philosophical way situates him only problematically in any particular philosophical school, though there can in his work be traced connections to particular philosophical programmes, such as, for example, British empiricism. (shrink)

This essay proposes that the Memorial to the Murdered Jews of Europe serves a primary function other than its eponymous one. Using a site-specific, local historical context rather than memorial or Holocaust discourse, it presents the Memorial as a spot of psychic unity for once-divided Berlin and as a physically appropriate heir to the land upon which it was built. This approach is motivated by the apparent incongruity of local response to an explicitly somber structure: Why did the public react (...) not only positively but even joyfully to the Memorial after its dedication? And why were behaviors such as playing.. (shrink)

Ever since David Hume, empiricists have barred powers and capacities from nature. In this book Cartwright argues that capacities are essential in our scientific world, and, contrary to empiricist orthodoxy, that they can meet sufficiently strict demands for testability. Econometrics is one discipline where probabilities are used to measure causal capacities, and the technology of modern physics provides several examples of testing capacities (such as lasers). Cartwright concludes by applying the lessons of the book about capacities and probabilities to the (...) explanation of the role of causality in quantum mechanics. (shrink)

The Patient Protection and Affordable Care Act, passed in 2010, is considered by many to be the most significant healthcare overhaul since the 1960s, but part of its promise — improvement of population health through requirements for non-profit hospitals to provide “community benefit” — has not been met. This paper examines the history of community benefit legislation, how community benefit dollars are allocated, and innovative practices by a few hospitals and communities that are addressing primarily non-medical factors that influence health (...) such as social disadvantage, attitudes, beliefs, risk exposure, and social inequalities. (shrink)

Until recently, struggles for justice proceeded against the background of a taken-for-granted frame: the bounded territorial state. With that "Westphalian" picture of political space assumed by default, the scope of justice was rarely subject to open dispute. Today, however, human-rights activists and international feminists join critics of structural adjustment and the World Trade Organization in challenging the view that justice can only be a domestic relation among fellow citizens. Targeting injustices that cut across borders, they are making the scale of (...) justice an object of explicit struggle. Inspired by these efforts, Nancy Fraser asks: What is the proper frame for theorizing justice? Faced with a plurality of competing scales, how do we know which one is truly just? In exploring these questions, Fraser revises her widely discussed theory of redistribution and recognition. She introduces a third, "political" dimension of justice—representation—and elaborates a new, reflexive type of critical theory that foregrounds injustices of "misframing." Engaging with thinkers such as Jürgen Habermas, John Rawls, Michel Foucault, and Hannah Arendt, she envisions a "postwestphalian" mapping of political space that accommodates transnational solidarity, transborder publicity, and democratic frame-setting, as well as emancipatory projects that cross borders. The result is a sustained reflection on who should count with respect to what in a globalizing world. (shrink)

One of the challenges of modern healthcare ethics practice is the navigation of boundaries. Practicing healthcare ethicists in the performance of their role must navigate meanings, choices, decisions and actions embedded in complex cultural and social relationships amongst diverse individuals. In light of the evolving state of modern healthcare ethics practice and the recent move toward professionalization via certification, understanding boundary navigation in healthcare ethics practice is critical. Because healthcare ethics is endowed with many boundaries which often delineate concerns about (...) professional expertise and authority, epistemological reflection on the relationship between theory and practice points toward the social context as relevant to the conceptualization of boundaries. The skills of social scientists may prove helpful to provide data and insights into the conceptualization and navigation of clinical ethics qua profession. Empirical ethics research, which combines empirical description (usually social scientific) with normative-ethical analysis and reflection, is a way forward as we engage and reflect upon issues which have implications for practice standards and professionalization of the role. This requires cooperative engagement of the descriptive and normative disciplines to explore our understandings of boundaries in healthcare ethics practice. This will contribute to the ongoing reflection not only as we envision the professional role but to ensure that it is enacted in practice. (shrink)

Refuting the argument to choose between "the politics of recognition" and the "politics of redistribution," _Justice Interruptus_ integrates the best aspects of both. ********************************************************* ** What does it mean to think critically about politics at a time when inequality is increasing worldwide, when struggles for the recognition of difference are eclipsing struggles for social equality, and when we lack any credible vision of an alternative to the present order? Philosopher Nancy Fraser claims that the key is to overcome the (...) false oppositions of "postsocialist" commonsense. Refuting the view that we must choose between "the politics of recognition" and the "politics of redistribution," Fraser argues for an integrative approach that encompasses the best aspects of both. (shrink)

How do novel scientific concepts arise? In Creating Scientific Concepts, Nancy Nersessian seeks to answer this central but virtually unasked question in the problem of conceptual change. She argues that the popular image of novel concepts and profound insight bursting forth in a blinding flash of inspiration is mistaken. Instead, novel concepts are shown to arise out of the interplay of three factors: an attempt to solve specific problems; the use of conceptual, analytical, and material resources provided by the (...) cognitive-social-cultural context of the problem; and dynamic processes of reasoning that extend ordinary cognition. Focusing on the third factor, Nersessian draws on cognitive science research and historical accounts of scientific practices to show how scientific and ordinary cognition lie on a continuum, and how problem-solving practices in one illuminate practices in the other. (shrink)

Why mediation? -- What makes bioethics mediation unique? -- Before you begin a bioethics mediation program -- The stages of bioethics mediation -- Techniques for mediating bioethics disputes -- How to write a bioethics mediation chart note -- Mediation with a competent patient : Mr. Samuels's case -- Mediation with a dysfunctional family : Mrs. Bates's case -- A complex mediation with a large and involved family : Mrs. Leonari's case -- Discharge planning for a dying patient : a role-play (...) -- An at-risk pregnancy : a role-play -- HIV and postsurgical complications in the ICU : a role-play -- Treating the dying adolescent : a role-play -- She didn't mean it : a role-play -- Don't tell mama : a role-play -- An at-risk pregnancy : a role-play transcript -- HIV and postsurgical complications in the ICU : a role-play transcript -- She didn't mean it: a role-play transcript -- Don't tell mama : a role-play transcript. (shrink)

Joseph Margolis argues that philosophy must acknowledge its radical informality. I provide a brief account of what Margolis means by informality and its consequences for the practice of a pragmatist philosophy. I discuss his criticism of Robert Brandom's analytic pragmatism on the grounds that it overemphasizes the potential gains of a formal approach. I highlight two concerns with Margolis’ insistence on informality recommending a reduced emphasis on the consequences of informality for the pragmatist philosopher.

We are living at the dawn of the first truly scientific picture of the universe-as-a-whole, yet people are still dragging along prescientific ideas about God that cannot be true and are even meaningless in the universe we now know we live in. This makes it impossible to have a coherent big picture of the modern world that includes God. But we don't have to accept an impossible God or else no God. We can have a real God if we redefine (...) God in light of knowledge no one ever had before. The key question is, “Could anything actually exist in the scientific universe that is worthy of the name, God?” My answer is yes: God is an “emergent phenomenon,” as real as the global economy or the government or the worldwide web, which are all emergent phenomena. But God arose from something deeper: the complex interactions of all humanity's aspirations. An emerging God has enormous implications. (shrink)

Unruly Practices brings together a series of widely discussed essays in feminism and social theory. Read together, they constitute a sustained critical encounter with leading European and American approaches to social theory. In addition, Nancy Fraser develops a new and original socialist-feminist critical theory that overcomes many of the limitations of current alternatives. First, in a series of critical essays, she deploys philosophical and literary techniques to assess the work of Michael Foucault, the French deconstructionists, Richard Rorty, and Jürgen (...) Habermas. Then, in a group of constructive essays, she incorporates their respective strengths in a new critical theory of late-capitalist political culture. Fraser breaks new ground methodologically by integrating the previously divergent insights of poststructuralism, critical social theory, feminist theory, and pragmatism. Thematically, she deals with varied forms of dominance and subordination in modern, industrial, late-capitalist societies. These themes are integrated in an original theory of 'the politics of need interpretation.' This concept becomes the linchpin of the socialist-feminist critical theory. (shrink)

The rotating spot method of timing subjective events involves the subject’s watching a rotating spot on a computer and reporting the position of the spot at the instant when the subjective event of interest occurs. We conducted an experiment to investigate factors that may impact on the results produced by this method, using the subject’s perception of when they made a simple finger movement as the subjective event to be timed. Seven aspects of the rotating spot method were investigated, using (...) a factorial experiment. Four of these aspects altered the physical characteristics of the computer generated spot or clock face and the remaining three altered the instructions given to the participant. We found compelling evidence that one factor, whether the subject was instructed to report the instant when the finger movement was initiated or the instant when it was completed, resulted in a systematic shift in the response. Evidence that three other factors affect the observed variability in the response was also found. In addition, we observed that there are substantial systematic differences in the responses made by different subjects. We discuss the implications of our findings and make recommendations about the optimal way of conducting future experiments using the rotating spot method. Our overall conclusion is that our results strongly validate the rotating spot method of timing at least the studied variety of subjective event. (shrink)

According to the fitting-attitudes account of value, for X to be good is for it to be fitting to value X. But what is it for an attitude to be fitting? A popular recent view is that it is for there to be sufficient reason for the attitude. In this paper we argue that proponents of the fitting-attitudes account should reject this view and instead take fittingness as basic. In this way they avoid the notorious ‘wrong kind of reason’ problem, (...) and can offer attractive accounts of reasons and good reasoning in terms of fittingness. (shrink)

Clinical ethics consultation has become an important resource, but unlike other health care disciplines, it has no accreditation or accepted curriculum for training programs, no standards for practice, and no way to measure effectiveness. The Clinical Ethics Credentialing Project was launched to pilot‐test approaches to train, credential, privilege, and evaluate consultants.

This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves (...) a notion of virtue in his moral theory that bears recognisable traces of the Aristotelian and Stoic traditions, and that his complex anthropology of morals brings him into surprising alliance with Aristotle. She develops her argument through close readings of major texts by both Aristotle and Kant, illustrating points of congruence and contrast. (shrink)

How the new conspiracists are undermining democracy—and what can be done about it Conspiracy theories are as old as politics. But conspiracists today have introduced something new—conspiracy without theory. And the new conspiracism has moved from the fringes to the heart of government with the election of Donald Trump. In A Lot of People Are Saying, Russell Muirhead and Nancy Rosenblum show how the new conspiracism differs from classic conspiracy theory, how it undermines democracy, and what needs to be (...) done to resist it. (shrink)

Reasoning is a certain kind of attitude-revision. What kind? The aim of this paper is to introduce and defend a new answer to this question, based on the idea that reasoning is a goodness-fixing kind. Our central claim is that reasoning is a functional kind: it has a constitutive point or aim that fixes the standards for good reasoning. We claim, further, that this aim is to get fitting attitudes. We start by considering recent accounts of reasoning due to Ralph (...) Wedgwood and John Broome, and argue that, while these accounts contain important insights, they are not satisfactory: Wedgwood’s rules out too much, and Broome’s too little. We then introduce and defend our alternative account, discuss some of its implications and attractions, and, finally, consider objections. (shrink)

Targeting injustices that cut across borders, they are making the scale of justice an object of explicit struggle.Inspired by these efforts, Nancy Fraser asks: ...