Despite the growing interest in perfectionism and its many facets, there is a lack of research on this phenomenon in the context of leadership. Attending to this deficit, the present study is the first to investigate the relationship between the three facets of perfectionism and three types of self-rated leadership behavior. In Study 1, leaders’ perfectionism and its association to their organizational, goal-oriented leadership behavior—self-rated as transactional and transformational leadership—is explored. In Study 2, the relationship of leaders’ perfectionism to their (...) servant leadership as a people-centered leadership behavior is investigated. In line with the perfectionism social disconnection model, we assume other-oriented and socially prescribed perfectionism to be positively related to management by exception and negatively related to transformational and servant leadership, whereas the opposite pattern is primarily predicted for self-oriented perfectionism. Our findings in Study 1 reveal a negative relationship between leaders’ self-oriented perfectionism as well as positive relationships to their other-oriented and socially prescribed perfectionism in management by exception, while no substantial correlations with transformational leadership have emerged. In Study 2, a negative association between other-oriented perfectionism and the forgiveness dimension of servant leadership is revealed, indicating a possible barrier to building interpersonal relationships of acceptance and trust. Additionally, self-oriented perfectionism has been proven to be a rather favorable trait in servant leadership. (shrink)

ABSTRACTWhether valence change during evaluative conditioning is mediated by a link between the conditional stimulus and the unconditional stimulus or between the CS and the unconditional response is a matter of continued debate. Changing the valence of the US after conditioning, known as US revaluation, can be used to dissociate these accounts. Changes in CS valence after US revaluation provide evidence for S-S learning but if CS valence does not change, evidence for S-R learning is found. Support for S-S learning (...) has been provided by most past revaluation studies, but typically the CS and US have been from the same stimulus category, the task instructions have suggested that judgements of the CS should be based on the US, and USs have been mildly valenced stimuli. These factors may bias the results in favour of S-S learning. We examined whether S-R learning would be evident when CSs and USs were taken from different categories, the task instructions were removed, a... (shrink)

Given its non-invasive nature, there is increasing interest in the use of transcutaneous vagus nerve stimulation across basic, translational and clinical research. Contemporaneously, tVNS can be achieved by stimulating either the auricular branch or the cervical bundle of the vagus nerve, referred to as transcutaneous auricular vagus nerve stimulation and transcutaneous cervical VNS, respectively. In order to advance the field in a systematic manner, studies using these technologies need to adequately report sufficient methodological detail to enable comparison of results between (...) studies, replication of studies, as well as enhancing study participant safety. We systematically reviewed the existing tVNS literature to evaluate current reporting practices. Based on this review, and consensus among participating authors, we propose a set of minimal reporting items to guide future tVNS studies. The suggested items address specific technical aspects of the device and stimulation parameters. We also cover general recommendations including inclusion and exclusion criteria for participants, outcome parameters and the detailed reporting of side effects. Furthermore, we review strategies used to identify the optimal stimulation parameters for a given research setting and summarize ongoing developments in animal research with potential implications for the application of tVNS in humans. Finally, we discuss the potential of tVNS in future research as well as the associated challenges across several disciplines in research and clinical practice. (shrink)

Given its non-invasive nature, there is increasing interest in the use of transcutaneous vagus nerve stimulation across basic, translational and clinical research. Contemporaneously, tVNS can be achieved by stimulating either the auricular branch or the cervical bundle of the vagus nerve, referred to as transcutaneous auricular vagus nerve stimulation and transcutaneous cervical VNS, respectively. In order to advance the field in a systematic manner, studies using these technologies need to adequately report sufficient methodological detail to enable comparison of results between (...) studies, replication of studies, as well as enhancing study participant safety. We systematically reviewed the existing tVNS literature to evaluate current reporting practices. Based on this review, and consensus among participating authors, we propose a set of minimal reporting items to guide future tVNS studies. The suggested items address specific technical aspects of the device and stimulation parameters. We also cover general recommendations including inclusion and exclusion criteria for participants, outcome parameters and the detailed reporting of side effects. Furthermore, we review strategies used to identify the optimal stimulation parameters for a given research setting and summarize ongoing developments in animal research with potential implications for the application of tVNS in humans. Finally, we discuss the potential of tVNS in future research as well as the associated challenges across several disciplines in research and clinical practice. (shrink)

Rights of Women attracted much UK media attention in late 2014 by bringing a judicial review that challenged the reduced provisions for family law legal aid available for victims of domestic violence: R v The Lord Chancellor and Secretary of State for Justice [2015] EWHC 35. In June 2015, within Rights of Women’s 40th anniversary year, Hannah Camplin interviewed the organisation’s Director Emma Scott about the decision to bring the judicial review, the advantages and challenges of the judicial review (...) process, and the experience of strategic litigation within the context of Rights of Women’s long history of campaigning for women’s rights. What emerged is a portrait of a feminist organisation in 2015, and, in a fast changing political and financial landscape, the dual importance of collaborative working and the need for flexibility in service provision and campaigning tools. (shrink)

In their article, ‘The Two Front War on Reproductive Rights,’ Minkoff, Vullikanti, and Marshall (2024) highlight the challenges faced by pregnant persons following the overturn of Roe v. Wade (Dobb...

The ArgumentCell lines and other human-derived biological materials have since 1980 become valuable forms of patentable matter. This paper revisits the much-critiqued legal caseMoore v. Regents of the University of Cahfornia, in which John Moore claimed property rights in a patented cell line made from his spleen. Most work to date has critiqued the text of the decision and left the relevant scientific and technical literature unexamined. By mapping out the construction of discontinuity and continuity between human body and cell (...) line in this literature, this paper provides a novel critique of the Moore case regarding the source and mobilization of scientific information in the decision. At the same time, the elisions of the case are used to move to a larger set of questions. Comparative material from the history of the first widely used cell line, HeLa, and a discussion of the relation of the scientific and economic value of cell lines, are aimed at analysis of how new objects such as patented human cell lines come into existence through science and law, and what kinds of definitions and practices make them valued objects of contention in the first place. (shrink)

This dissertation seeks to contribute to research in the philosophy of social science. The study focuses upon select epistemological and ontological aspects of Hannah Arendt’s work from which methodological implications are drawn pertaining to sociology. Arendt, although critical of the sociology of her time, has become increasingly cited and influential for emerging sociological research and this study seeks to contribute to this by focusing upon the problem of novelty. The aim is to explore the philosophical and methodological implications of (...) novelty for social science by working through three case studies that are theoretically pivotal for social science—action, the ‘social’, and the self—in terms of novelty as expressed in Arendt’s writing. Arendt is critical of methodology and epistemology, aiming to draw her readers to ontological concerns outlined from her preoccupation with the 'world' and social reality. In this aim, Arendt seeks to distance herself from social sciences that she claims ignore human novelty in favour of reading social regularities, tendencies and similarities. Despite her disdain for method, Arendt suggests a anti-methodological 'method' (outlined in an overlooked footnote) for keeping trained upon and for dealing with novel, anomalous events. In the seed of this method lies a unique opportunity for social science to reassess and extend its methods, addressing this oversight and in so doing bring to light the novel social object as a legitimate subject of social research. (shrink)

The author substantiates the principle of the researcher’s distance from the political situation in Russia and the entire post-Soviet space [Makarenko V. P., 2016, pp. 53–77] given that the main characteristics of the Russian, Soviet and post-Soviet state mind come from lie, violence and political mediocrity [Makarenko V. P., Akopyan A. G., Khaled R. K. B., 2020]. The leaders of the Russian Empire (Nicholas II) and the Soviet Union (Stalin) engaged the country in two world wars which implies that even (...) the Russian revolutions did not change the patterns of political thinking of the ruling minorities in Russia [Liven D., 2007]. The purpose of this article is to apply the author's concept of bureaucracy to explain the nature of post-Soviet wars. For this, the fundamental research of Hannah Arendt, the observations of writers, war journalists, and civilian analysts of the Soviet war in Afghanistan and the war between Russia and Chechnya in 1994–1996 are being used. The problems of reassessing the links between war and politics, the phenomenon of unknown wars in the history of the USSR and post-Soviet Russia, the reproduction of liars and the process of formation of unrecognized states in the post-Soviet space are considered. (shrink)

Purpose. The article aimed at comprehending the phenomenon of education in its anthropological content, by comparing two versions for the analytics of the crisis state in education, given by Hannah Arendt and Evald Ilyenkov. Theoretical basis. For implementing this task, the method of in-depth reflexive reading of texts is used, when traditional academic concepts are considered in a new context determined by the analytics of real social problems. In this case, we are talking about the development of thinking not (...) only as a cognitive ability but as an ethical and ontological feature of a human being. In that event, thinking arises through its invisible belonging of one person to many others that both Arendt and Ilyenkov ascertain. Originality. Originality of the article is to identify the anthropological dimension of education and to establish the negative influence of such ways in organizing the educational process while it is under the dictation of current circumstances. The justification for this thesis is presented by identifying the consonance of the educational concepts from Hannah Arendt and Evald Ilyenkov. Conclusions. The opposition between action and thinking, revealed by Hannah Arendt, cannot be understood as a divorcement of thinking from reality, since another man appears to be the original reality for a person, namely, in thinking a person enters the space of a meeting with another man, put himself into another person’s mind and with this firstly attains his place in the world, becoming himself, acquiring the image of a man. So perceived education does not become manipulative training, but it is a real birth of a subject as creating himself. Undermining of the authority in the modern world is accompanied by the searching new forms in structuring the common space of human endeavor, which is possible when the educational status is determined by its attitude to the world rather than by the social environment. The authority of a teacher is effective when he relies on his responsibility for the world into which he introduces the child and which opens to him. Responsibility for peace and the resulting authority is associated with love for the world. Only with sufficient love for the world, a person is capable of taking responsibility for it. (shrink)

_Exiles in the City: Hannah Arendt and Edward W. Said in Counterpoint,_ by William V. Spanos, explores the affiliative relationship between Arendt’s and Said’s thought, not simply their mutual emphasis on the importance of the exilic consciousness in an age characterized by the decline of the nation-state and the rise of globalization, but also on the oppositional politics that a displaced consciousness enables. The pairing of these two extraordinary intellectuals is unusual and controversial because of their ethnic identities. In (...) radically secularizing their comportment towards being, their exilic condition enabled them to undertake inaugural critiques of the culture of the nation-state system of Western modernity. As variations on the theme of exile, the five chapters of this book constitute reflections on what is foundational and abiding in both Arendt’s and Said’s work. They not only document the heretofore unnoticed affiliation between the two thinkers. They also shed light on Arendt’s and Said’s proleptic activist explorations of the urgent “question of Palestine,” especially on the fraught present situation, which bears increasing witness to the irony that the Israeli nation-state’s “solution” has, from the beginning, systematically repeated the degradations the Jewish people suffered at the hands of German nationalism. (shrink)

The historical meaning of the dissolution of the Soviet Union and of the subsequent post-communist transformation remains profoundly unclear. Most observers hesitate to designate these events as a revolution, building on a common-sense notion of revolution as a violent, radical change. My dissertation argues that the post-communist transformation was indeed a revolution and proves this claim by comparing it with the French Revolution, in its political, social, and anthropological aspects. In both historical cases, the quick and easy victory of society (...) over the "old regime" was followed by a long period of internal struggle, threat of stagnation, and widespread melancholia. ;Based on this historical parallel, I turn to the theoretical analysis of the concept of revolution. Our recent historical experience allows for a new perspective on the history of this concept, as it has been developed in the Modern philosophy and political theory. The present study focuses primarily on two points in this history. The first is Immanuel Kant's treatment of the French Revolution in his late political texts, The Conflict of the Faculties and The Metaphysics of Morals. The second is Hannah Arendt's work On Revolution. The close reading of these texts allows me to outline the structure of the concept of revolution as centered around the logic of negativity. ;Kant interprets the French Revolution as an irreversible event. The revolution repeatedly returns to the imaginary, impossible point of self-foundation only to recoil again from the abyss it opens. Arendt also emphasizes the two sides of revolution, the infinite self-destruction and the new beginning. Although Arendt attempts to separate the "positive" American Revolution from the "negative" French Revolution, the dissertation shows that her conceptual reading of the two is identical and that it heavily depends on the narrative structure of tragedy. ;Revolution is the central concept of the Modern philosophy of history. It is far from being outdated but must be updated and renewed to provide meaning to our present historical situation. This dissertation makes a step towards this renewal. (shrink)

A near exclusive focus on Hannah Arendt’s concept of forgiveness from her major work The Human Condition has obscured the equally important model of reconciliation in her writings on aesthetics and in her Thought Notebook. By engaging Arendt in a dialogue with her contemporaries and friends Ingeborg Bachmann and Hermann Broch, on the one hand, and with the classic thinkers of tragedy, Aristotle and Goethe, on the other hand, I show how reconciliation responds to the situation of fatherlessness after (...) 1945 and, as a “reconciliation with reality,” offers a new basis for intersubjectivity. Having, as Arendt writes, “enough of origin within” ourselves to do without pre-established categories cannot mean that we must begin to “father” ourselves but that, on the contrary, our inception as beings born to begin anew leaves us radically forlorn and yet equipped with everything we need to “make world” with one another. The essay contends that imagination, judgment, and understanding build a network of thought figures in Arendt that are tied to reality through the work of reconciliation. (shrink)

A near exclusive focus on Hannah Arendt’s concept of forgiveness from her major work The Human Condition has obscured the equally important model of reconciliation in her writings on aesthetics and in her Thought Notebook. By engaging Arendt in a dialogue with her contemporaries and friends Ingeborg Bachmann and Hermann Broch, on the one hand, and with the classic thinkers of tragedy, Aristotle and Goethe, on the other hand, I show how reconciliation responds to the situation of fatherlessness after (...) 1945 and, as a “reconciliation with reality,” offers a new basis for intersubjectivity. Having, as Arendt writes, “enough of origin within” ourselves to do without pre-established categories cannot mean that we must begin to “father” ourselves but that, on the contrary, our inception as beings born to begin anew leaves us radically forlorn and yet equipped with everything we need to “make world” with one another. The essay contends that imagination, judgment, and understanding build a network of thought figures in Arendt that are tied to reality through the work of reconciliation. (shrink)

When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...) In this context it would be very interesting to see the practical purposes of our Church society during the revolution, as hierarchic or as non-hierarchic. Also there are still the voices of some people that echo the unpreparedness of the Church for this modern world, especially when communicating with the faithful and the society. . (shrink)

In face of the multiple controversies surrounding the DSM process in general and the development of DSM-5 in particular, we have organized a discussion around what we consider six essential questions in further work on the DSM. The six questions involve: 1) the nature of a mental disorder; 2) the definition of mental disorder; 3) the issue of whether, in the current state of psychiatric science, DSM-5 should assume a cautious, conservative posture or an assertive, transformative posture; 4) the role (...) of pragmatic considerations in the construction of DSM-5; 5) the issue of utility of the DSM - whether DSM-III and IV have been designed more for clinicians or researchers, and how this conflict should be dealt with in the new manual; and 6) the possibility and advisability, given all the problems with DSM-III and IV, of designing a different diagnostic system. Part I of this article took up the first two questions. Part II will take up the second two questions. Question 3 deals with the question as to whether DSM-V should assume a conservative or assertive posture in making changes from DSM-IV. That question in turn breaks down into discussion of diagnoses that depend on, and aim toward, empirical, scientific validation, and diagnoses that are more value-laden and less amenable to scientific validation. Question 4 takes up the role of pragmatic consideration in a psychiatric nosology, whether the purely empirical considerations need to be tempered by considerations of practical consequence. As in Part 1 of this article, the general introduction, as well as the introductions and conclusions for the specific questions, are written by James Phillips, and the responses to commentaries are written by Allen Frances. (shrink)

The article is addressed to the issue of conscience in the thought of Hannah Arendt and to the question under what conditions conscience can become manifest in the public sphere. The article is divided into four parts. The first renders Arendt’s motivation to reconsider the concept of conscience, which results from an endeavour to come to terms with the nature of political crimes of the 20th century and the banality of evil. In the second part, two constitutive qualities of (...) conscience are presented. On the one hand, conscientious Self adopts a negative distance from moral rules held by wide society. On the other hand, it positively relies on self-interest, that is, on non-contradiction in relation to oneself. Both of these crucial qualities of conscience arise from the activity of thinking. The third part addresses the conflicting relation of individual conscience to the public sphere. In the final part, the author asks the question whether the concept of conscience can be politically justified and sets the conditions for a defence of freedom of conscience in the public space. (shrink)

The article is addressed to the issue of conscience in the thought of Hannah Arendt and to the question under what conditions conscience can become manifest in the public sphere. The article is divided into four parts. The first renders Arendt’s motivation to reconsider the concept of conscience, which results from an endeavour to come to terms with the nature of political crimes of the 20th century and the banality of evil. In the second part, two constitutive qualities of (...) conscience are presented. On the one hand, conscientious Self adopts a negative distance from moral rules held by wide society. On the other hand, it positively relies on self-interest, that is, on non-contradiction in relation to oneself. Both of these crucial qualities of conscience arise from the activity of thinking. The third part addresses the conflicting relation of individual conscience to the public sphere. In the final part, the author asks the question whether the concept of conscience can be politically justified and sets the conditions for a defence of freedom of conscience in the public space. (shrink)

Abstract -/- Artiklen gør op med en tolkning af Arendts teori om dømmekraft som bestående af to forskellige teorier; en om dømmekraft som umiddelbar skelneevne, og en dømmekraft som diskursiv fornuft. Denne tvedeling kan genfindes hos flere nulevende filosoffer, som Albrecth Wellmer, Jürgen Habermas, Richard Bernstein, Seyla Benhabib, hvoraf sidstnævnte ydermere associerer dem med de to filosofihistoriske dømmekraftbegreber, nemlig Aristoteles’ phronesisbegreb og Kants begreb om den refleksive dømmekraft. I sin rekonstruktion søger artiklen at komme bag om denne opdeling ved at (...) spore gennemgående træk i Arendts værk, som går på tværs af forholdet mellem handling og tænkning. (shrink)

Cadernos Zygmunt Bauman – C-ZB se estabelece como um periódico que tem por objetivo discutir com clareza e sinceridade as questões humanas a partir da visão do sociólogo polonês Zygmunt Bauman. Em sua primeira Edição v. 1, n. 1 (2011) o C-ZB aborda três pontos de grande importância. O primeiro artigo: “A História estilhaçada: tradições e usos do passado no diálogo entre Zygmunt Bauman e Hannah Arendt”. Outro momento pode ser apreciado com a leitura do artigo “O individualismo como (...) estratégia de cuidado de si na sociedade de consumo”. E finalmente todos poderão conferir no artigo “Consumismo como fuga simbólica do real”. Cadernos Zygmunt Bauman - C-ZB establishes itself as a journal that aims to discuss with clarity and sincerity human affairs from the perspective of Polish sociologist Zygmunt Bauman. In its first edition v. 1, n. 1 (2011) C-ZB addresses three points of great importance. The first article, "The History shattered: traditions and customs of the past in the dialogue between Zygmunt Bauman and Hannah Arendt. " Another moment is apparent from reading the article "Individualism as a strategy for self care in a consumer society. " And finally everyone to check the article "Consumerism as a symbolic escape from reality. ". (shrink)

Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, (...) and misunderstanding. The firestorm of controversy prompted Arendt to readdress fundamental questions and concerns about the nature of evil and the making of moral choices. Responsibility and Judgment gathers together unpublished writings from the last decade of Arendt’s life, as she struggled to explicate the meaning of Eichmann in Jerusalem. At the heart of this book is a profound ethical investigation, “Some Questions of Moral Philosophy”; in it Arendt confronts the inadequacy of traditional moral “truths” as standards to judge what we are capable of doing, and she examines anew our ability to distinguish good from evil and right from wrong. We see how Arendt comes to understand that alongside the radical evil she had addressed in earlier analyses of totalitarianism, there exists a more pernicious evil, independent of political ideology, whose execution is limitless when the perpetrator feels no remorse and can forget his acts as soon as they are committed. Responsibility and Judgment is an essential work for understanding Arendt’s conception of morality; it is also an indispensable investigation into some of the most troubling and important issues of our time. (shrink)

Philosophers ask just whose expression, if anyone’s, we hear in lyric poetry. Walton provides a novel possibility: it’s the reader who “uses” the poem (just as a speech giver uses a speech) who makes the language expressive. But worries arise once we consider poems in particular social or political settings, those which require a strong self-other distinction, or those with expressions that should not be disassociated from the subjects whose experience they draw from. One way to meet this challenge is (...) to consider the poem expressive of a plural subject, which frees us from looking for a particular individual whose voice we hear in the work, whether she be fictional or actual. Some lyrics give voice to a group whose experience is attended to in the work. This may be done through a posited fictional speaker, but the ontology of the speaker is shown to be less important. Attending to a group whose concerns are voiced allows us to explain how poems can manage to address our-worldly concerns even when lacking actual persons whose expressions we encounter in the poems. (shrink)

Surveys of faculty in various disciplines, as well as my own discussions with colleagues, suggest that teachers of philosophy believe service learning is not relevant to their discipline. In this paper I argue that service learning is a valuable pedagogical tool even (and perhaps especially) in abstract disciplines like philosophy. After a short review of the literature on service learning’s effectiveness, I discuss four of the most common objections to its use in philosophy classes, addressing the objections at both theoretical (...) and practical levels. Finally, I describe service-learning components I have used successfully in two introductory philosophy courses. (shrink)

Recent work on blameworthiness has prominently featured discussions of guilt. The philosophers who develop guilt-based views of blameworthiness do an excellent job of attending to the evaluative and affective features of feeling guilty. However, these philosophers have been less attentive to guilt’s characteristic action tendencies and the role admissions of guilt play in our blaming practices. This paper focuses on the nature of guilty confession and argues that it illuminates an important function of blame that has been overlooked in the (...) recent work on guilt as it relates to blameworthiness: Blame can communicate respect. (shrink)

Hannah Arendt v svoji interpretaciji Kantove teorije »razsodne moči«, le-to vzame iz njenega prvotnega sobesedila, razmisleka o dobrem in lepem, ter ji podeli politični pomen. Po eni strani Kantov pojem »reflektirajoče razsodne moči« Arendtovi omogoči prikaz določene nujnosti v politični presoji, za katero je značilno, da se vedno odvija v singularnih okoliščinah in se ne more sklicevati na nobeno vnaprejšnje, univerzalno ali splošno merilo. Po drugi strani Arendtova interpretira »nezainteresirano ugajanje«, ki je pri Kantu predpostavka za estetsko sodbo, kot (...) nujni pogoj teoretičnega motrenja zgodovine. Pomembni interpreti, kot sta Beiner in Vollrath, so na osnovi tega trdili, da gre za protislovje. V svojem besedilu želim pokazati, da se to protislovje razreši v »hermenevtični etiki«, ki jo je možno pokazati v delih Hannah Arendt, celo v najbolj zgodnjih.Hannah Arendt’s interpretation of Kant’s conception of the »power of judgment« extracts this faculty from its intended context, considerations of the beautiful and of nature, and grants it a political significance. On the one hand, Kant’s conception of a »reflective power of judgment« offers Arendt the possibility of referring to a certain necessity in political judgments; judgments which always take place under singular conditions and which cannot presume a universal or general measure. On the other hand, Arendt interprets »disinterested pleasure«, which is for Kant a presupposition of aesthetic judgment, as a necessary condition for theoretical considerations of history. Between these two aspects of Arendt’s Kant interpretation, important scholars, such as Beiner and Vollrath, have claimed to find a contradiction. In my article I would like to show that this contradiction is dissolved by way of a »hermeneutical ethics«, which can be identified throughout the work of Hannah Arendt, even in its earliest forms. (shrink)

The present volume brings Arendt's notes for these lectures together with other of her texts on the topic of judging and provides important clues to the likely direction of Arendt's thinking in this area.

I defend the normativity of meaning against recent objections by arguing for a new interpretation of the ‘ought’ relevant to meaning. Both critics and defenders of the normativity thesis have understood statements about how an expression ought to be used as either prescriptive or semantic. I propose an alternative view of the ‘ought’ as conveying the primitively normative attitudes speakers must adopt towards their uses if they are to use the expression with understanding.

The correspondence between Hannah Arendt and Karl Jaspers begins in 1926, when the twenty-year-old Arendt studied philosophy with Jaspers in Heidelberg. It is interrupted by Arendt's emigration and Jasper's 'inner emigration' and resumes in the fall of 1945. From then until Jaspers's death in 1969, the initial teacher-student relationship develops into a close friendship. Three countries figure prominently in the correspondence: Germany, Israel, and the United States. Among the topics are Fascism, the atom bomb and the threat of global (...) destruction, German guilt for the Holocaust, Jewishness, the State of Israel, American politics and American universities, the Eichmann trial in Jerusalem. Arendt and Jaspers discuss people both famous and obscure. They gossip, joke complain, and argue. They commiserate with each other over the illnesses and infirmities of old age. And they converse about the world's great philosophers: Spinoza, Kant, Marx, Max Weber, Heidegger. Here is a fascinating dialogue between a woman and a man, a Jew and a German, a questioner and a visionary, both uncompromising in their examination of our troubled century. (shrink)

In this book she describes the perplexing crises which modern society faces as a result of the loss of meaning of the traditional key words of politics: justice ...

Discusses the nature of thought and volition, examines past philosophical theories, and clarifies the relation between will and freedom.

In this contribution I discuss Hannah Arendt's philosophy of culture in three rounds. First I give an account of my view on Hannah Arendt's main work The Human Condition. In this frame of reference I distance myself from the importance attached to Hannah Arendt as a political philosopher and hold a warm plea for her as a philosopher of culture (I and II). Second I pay attention to her view on science and technology in their cultural meaning, (...) expressed in the last chapter of The Human Condition. This part consists in a summary of her thoughts as I read them (III, IV, and V). After these two rounds I make some critical remarks on Hannah Arendt's interpretation of science and technology. The viewpoint of ?eccentricity? will be discussed as a frame of reference for her philosophy of culture (VI). (shrink)

Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...

ABSTRACT:Organizations constitute morally-complex environments, requiring organization members to possess levels of moral courage sufficient to promote their ethical action, while refraining from unethical actions when faced with temptations or pressures. Using a sample drawn from a military context, we explored the antecedents and consequences of moral courage. Results from this four-month field study demonstrated that authentic leadership was positively related to followers’ displays of moral courage. Further, followers’ moral courage fully mediated the effects of authentic leadership on followers’ ethical and (...) pro-social behaviors. Theoretical and practical implications for further integrating the work on moral courage, authentic leadership and ethics are discussed. (shrink)

Debates about empathy's role in morality are notoriously complex. On the one hand, proponents of empathy argue that it plays a crucial role in the process of making moral judgments, moral motivation, moral development, and the cultivation of meaningful personal relationships. On the other hand, critics of empathy warn that it is especially susceptible to a number of morally troubling biases and motivational shortcomings. Yet there is little consensus about what empathy is or what it might be good for from (...) a moral point of view. As a result, critics and proponents of empathy alike often wind up talking past each other and debates about empathy's role in morality reach an impasse. This paper proposes a typology of empathy's affective, cognitive, and motivational dimensions and the different forms that empathy can take depending on the nature and degree of prominence of these. It argues that different forms of empathy are well equipped to handle some moral tasks as well as ill‐equipped to handle others. Its aim in doing so is to clarify an otherwise conceptually thorny set of debates and to amplify future research on empathy and its role in the moral life. (shrink)

During the last fifteen years or so there has been much debate, among philosophers interested in perception, on the question of whether the representational content of perceptual experience is conceptual or nonconceptual. Recently, however, a number of philosophers have challenged the terms of this debate, arguing that one of its most basic assumptions is mistaken. Experience, they claim, does not have representational content at all. On the kind of approach they suggest, having a perceptual experience is not to be understood (...) on the model of thought or belief, as a matter of the subject's taking things in the world to be this or that way, or of having this or that feature. Nor is it to be understood on the model of receiving testimony about how things are in the world, as a matter of its being represented to us that things are this or that way. Rather, it is simply a matter of our being presented with things. Having a perceptual experience of an object is a matter of our standing in a certain kind of relation to it which makes it available to us to be represented in thought or belief, but which does not itself involve our representing it, or its being represented to us.1 Much of the motivation for rejecting the view that experience has representational content springs from a concern to do justice to what is distinctive about perceptual experience in contrast to thought and belief. In particular, perceptual experience seems to be more "primitive" than thought, in that it seems natural to appeal to the character of perceptual experience to explain the possibility of thought about objects rather than the other way around. There is thus a concern that we will deprive.. (shrink)