In common with much of the Western world, agrarianism—valuing farmers and agricultural activity as intrinsically worthwhile, noble, and contributing to the strength of the national character—runs through Australian culture and politics. Agrarian sentiments and attitudes have been identified through empirical research and by inference from analysis of political debate, policy content, and studies of media and popular culture. Empirical studies have, however, been largely confined to the US, with little in the way of recent re-evaluations of, or developments from, early (...) work. This paper reports on research that seeks quantitative empirical evidence for the existence of agrarianism in the Australian community and seeks to identify its core characteristics. Using a purpose-designed sub-set of items within a large, omnibus-style survey of regional and rural Australia, we demonstrate that agrarianism exists as a scientifically quantifiable concept identifiable through responses to four key propositions: that Australians should support policies aimed at improving the position of the agricultural industries; that working in agriculture and associated industries brings out the best in people; that agricultural producers make a major contribution to environmental protection and biodiversity conservation; and that the development of agriculture in Australia contributed to the development of the national character. We found very little variation in the degree to which different demographic groupings agree with agrarianism. Older people, farmers, and non-Indigenous Australian-born respondents were among those who were statistically significantly more likely to agree with the defining propositions of agrarianism, but their scores were only very slightly higher than those of other sub-populations in the sample. (shrink)

Recognizing the different needs & desires of women & acknowledging the multiplicity of feminist approaches, this work offers a debate on existing & emergent technologies that share the goal of improving women's lives.

In his essay on paternalism and personal identity, Wilkinson draws on Derek Parfit’s Reasons and Persons (1984) to call for a reappraisal of the role of paternalism in healthcare decision-making in situations in which patients with capacity make decisions which are likely to have harmful consequences for themselves.1 The imperative to respect autonomy, coupled with JS Mill’s insistence that the state is justified in interfering with an individual’s liberty only in situations in which she harms or threatens to harm another (...) person, leaves clinicians with little room to constrain decisions in which a patient’s choice may seriously harm her. Parfit reduces personal identity to the continuity of psychological and physical traits across the lifecourse, and suggests that, since these sets of characteristics change significantly over time, it may make more sense to view a person at different time points as different ‘selves’, rather than as the same person. Parfit’s defence of paternalism involves arguing that, given this inevitable lack of continuity, causing harm to one’s future self is analogous to harming another person and that intervening to prevent this may be justifiable in accordance with the Harm Principle.2 The issue of personal identity has received considerable attention in the philosophical literature and it remains a vexed question. Parfit’s argument, along with the thought experiments on …. (shrink)

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

While cancer survivors commonly experience fear and anxiety, a substantial minority experience an enduring and debilitating fear that their cancer will return; a condition commonly referred to as fear of cancer recurrence. Despite recent advances in this area, little is known about FCR among people from Indigenous or other ethnic and racial minority populations. Given the high prevalence and poor outcomes of cancer among people from these populations, a robust understanding of FCR among people from these groups is critical. The (...) current review identified and aggregated existing literature on FCR amongst adult cancer survivors from Indigenous and minority populations. The protocol of this review was registered with PROSPERO in July 2020. A systematic search of bibliographic databases was conducted for relevant articles published from 1997 to November 2019. Data from eligible articles were extracted and appraised for quality by two independent reviewers. Nineteen articles from four countries met the inclusion criteria, including 14 quantitative, 4 qualitative and 1 mixed-methods study. Only one article reported on an Indigenous population. Few studies reported on FCR prevalence or severity. While the variation in tools used to measure FCR hindered a robust estimate of severity, results suggested some differences in FCR severity between minority and dominant populations, although these may have been due to study metholodological differences. Few factors were reported as being associated with FCR in minorities across multiple studies. The qualitative synthesis found five themes associated with the lived experience of FCR: variations in the lived experience of FCR; spirituality and worldview impacting on FCR; the importance of staying positive; complexities around support; and increasing cancer knowledge. The findings of this review highlight differences in FCR across cultures and contexts, which reinforces the need for culturally-specific approaches to this condition. The dearth of research in this area is of concern given the significant burden of cancer in these populations. A deeper understanding of this condition among Indigenous and minority populations is critical to developing and delivering appropriate and effective psychosocial care for cancer survivors from these groups. Systematic Review Registration: identifier [CRD42020161655]. (shrink)

"First Published in 1992, Routledge is an imprint of Taylor & Francis, an informa company.".

Many people accept, at least implicitly, what I call the asymmetry claim: the view that moral realism is more defensible than aesthetic realism. This article challenges the asymmetry claim. I argue that it is surprisingly hard to find points of contrast between the two domains that could justify their very different treatment with respect to realism. I consider five potentially promising ways to do this, and I argue that all of them fail. If I am right, those who accept the (...) asymmetry claim have a significant burden of proof. (shrink)

In provocative readings of major figures in the continental tradition, Alcoff shows that the work of Hans-Georg Gadamer and Michel Foucault can help rectify key ...

In the field of art history, the white Western male viewpoint, unconsciously accepted as the viewpoint of the art historian, may—and does—prove to be inadequate not merely on moral and ethical grounds, or because it is elitist, but on purely intellectual ones. In revealing the failure of much academic art history, and a great deal of history in general, to take account of the unacknowledged value system, the very presence of an intruding subject in historical investigation, the feminist critique at (...) the same time lays bare its conceptual smugness, its meta-historical naïveté. At a moment when all disciplines are becoming more self-conscious, more aware of the nature of their presuppositions as exhibited in the very languages and structures of the various fields of scholarship, such uncritical acceptance of “what is” as “natural” may be intellectually fatal. Just as Mill saw male domination as one of a long series of social injustices that had to be overcome if a truly just social order were to be created, so we may see the unstated domination of white male subjectivity as one in a series of intellectual distortions which must be corrected in order to achieve a more adequate and accurate view of historical situations. (shrink)

On what basis should we make an epistemic assessment of another’s authority to impart knowledge? Is social identity a legitimate feature to take into account when assessing epistemic reliability? This paper argues that, in some cases, social identity is a relevant feature to take into account in assessing a person’s credibility.

The twentieth century began with the deconstruction of the image, as it is ending with the effort to restore it. Cubism, dada, and abstract expressionism took apart what, in their various ways, pop art, magic realism, and neoexpressionism have tried to put back together. Tonality in music and narrative in literature have undergone similar change.1 What has been at stake in each case has been the redefinition of a center, a normative or ordering principle as such. Yeats intuited this general (...) phenomenon in his famous observation that “the center cannot hold,” and though whether one applauds or, with Yeats, condemns the result, it is undeniable that the crisis of contemporary culture has been in large part experienced as a deprivation of norms.This sense of deprivation has been most apparent in the plastic arts. The fashioning of images has been one of the primary impulses of human art. It has been the basis of most systems of visual representation and constitutes the earliest record we have off art itself. Its loss or abandonment has been in good part responsible for the bewilderment and hostility much of the general public continues to express toward modern art.The experience of this loss, however, has not been confined to the public alone. For many artists, the sense of modern art’s expressive potential has been tempered by an anxiety about its ultimate direction.2 For these artists, the image had not been transcended but rather rendered inaccessible, and implicitly or explicitly they sought its restoration. At the same time, they were keenly aware that there could be no return to exhausted modes of representation, no looking back except as parody or quotation.3 1. Among the studies comparing changes across the arts in the early twentieth century are Georges Edouard Lemaître, From Cubism to Surrealism in French Literature , and Bram Dijkstra, The Hieroglyphics of a New Speech: Cubism, Stieglitz, and the Early Poetry of William Carlos Williams . More recently, visualization in cubist art and relativity theory has been compared in Linda Dalrymple Henderson, The Fourth Dimension and Non-Euclidean Geometry in Modern Art . For a general overview, see Stephen Kern, The Culture of Time and Space, 1880-1918 . Marxist critics, notably Walter Benjamin, have long insisted on the relationship between modernism in the arts and the crisis of the traditional order.2. This is clearly visible in the work and writing of pioneers such as Kandinsky and Klee or, to take a later case, Adolph Gottlieb. The correspondence between Kandinsky and Schönberg is illuminating as well.3. Much of the neoimagistic art of the past twenty-five years falls into these categories, and thus signals a prolongation rather than a resolution of the crisis. Pop art was clearly an art of parody, while work of an artist such as Malcolm Morley might almost be taken as an illustration of Benjamin’s thesis about the work of art in an age of mechanical reproduction. His “imitations,” like those of Robert Lowell in verse, betray a deep anxiety about mastery and tradition. Much the same can be said for such musical compositions as Lukas Foss’ “Baroque Variations” and “Phorion” or Luciano Berio’s “Sinfonia,” to name but a random few among many. Robert Zaller is professor of history and head of the department of history and politics at Drexel University. He was formerly on the faculties of Queens College , the University of California at Santa Barbara, and the University of Miami. His books include The Parliament of 1621: A Study in Constitutional Conflict and The Cliffs of Solitude: A Reading of Robinson Jeffers. (shrink)

The statistical interpretation introduced by Born in mid-1926 is not the interpretation now associated with his name. Born's own understanding of that interpretation is revealed by looking at some of its roots in Born's earlier work with Franck on collisions, his collaboration with Jordan on that topic, his contributions to matrix mechanics, his attempt in collaboration with Wiener at an operator formulation of quantum mechanics, and at the exposition of the interpretation in Born's first papers on a wave mechanical treatment (...) of collisions. (shrink)

This volume is an act of talking back, of talking heresy. To reclaim the term “realism,” to maintain the epistemic significance of identity, to defend any version of identity politics today is to swim upstream of strong academic currents in feminist theory, literary theory, and cultural studies. It is to risk, even to invite, a dismissal as naive, uninformed, theoretically unsophisticated. And it is a risk taken here by people already at risk in the academy, already assumed more often than (...) not to be uninformed and undereducated precisely because of their real identities. Of course, identity is today a growth industry in the academy, across the humanities and social sciences, influencing even law and communication studies. The constitutive power of gender, race, ethnicity, sexuality and other forms of identity has, finally, suddenly, been recognized as a relevant aspect of almost all projects of inquiry. However, as I shall discuss in this essay, simultaneous to this academic commodification of identity is an increasing tendency to view identity as politically and metaphysically problematic, some have even said pathological. So on the one hand the theoretical relevance of identities has become visible, while on the other hand many theorists are troubled by the implications of the claim that identity makes a difference. Increasingly, then, the attachment to identity has become suspect. If identity has become suspect, identity politics has been prosecuted, tried, and sentenced to death. To espouse identity politics in the academy today risks being viewed as a member of the Flat-Earth Society. Like “essentialism,” identity politics has become the shibboleth of cultural studies and social theory, and denouncing it has become the litmus test of academic respectability, political acceptability, and even a necessity for the very right to be heard. In contrast, there has been a noticeable thaw regarding the term essentialism. What was once perfunctorily denounced at the start of every paper in feminist theory has recently been tentatively examined by a few theorists for possible signs of validity.. (shrink)

This is a unique, groundbreaking collection of autobiographical essays by leading women in philosophy. It provides a glimpse at the experiences of the generation that witnessed, and helped create, the remarkable advances now evident for women in the field.

For many decades, race and racism have been common areas of study in departments of sociology, history, political science, English, and anthropology. Much more recently, as the historical concept of race and racial categories have faced significant scientific and political challenges, philosophers have become more interested in these areas. This changing understanding of the ontology of race has invited inquiry from researchers in moral philosophy, metaphysics, epistemology, philosophy of science, philosophy of language, and aesthetics. The Routledge Companion to Philosophy of (...) Race offers in one comprehensive volume newly written articles on race from the world's leading analytic and continental philosophers. It is, however, accessible to a readership beyond philosophy as well, providing a cohesive reference for a wide student and academic readership. The Companion synthesizes current philosophical understandings of race, providing 37 chapters on the history of philosophy and race as well as how race might be investigated in the usual frameworks of contemporary philosophy. The volume concludes with a section on philosophical approaches to some topics with broad interest outside of philosophy, like colonialism, affirmative action, eugenics, immigration, race and disability, and post-racialism. By clearly explaining and carefully organizing the leading current philosophical thinking on race, this timely collection will help define the subject and bring renewed understanding of race to students and researchers in the humanities, social science, and sciences. (shrink)

Based on the ongoing work of the agenda-setting Future of Minority Studies national research project, Identity Politics Reconsidered reconceptualizes the scholarly and political significance of social identity. It focuses on the deployment of “identity” within ethnic-, women’s-, disability-, and gay and lesbian studies in order to stimulate discussion about issues that are simultaneously theoretical and practical, ranging from ethics and epistemology to political theory and pedagogical practice. This collection of powerful essays by both well-known and emerging scholars offers original answers (...) to questions concerning the analytical legitimacy of “identity” and “experience,” and the relationships among cultural autonomy, moral universalism, and progressive politics. (shrink)

Examines the philosophical and clinical history of scientific medicine, and critiques the movements in psychoneuroimmunology and holistic and environmental medicine.

In his book, The Scientific Image, van Fraassen lucidly draws an alternative to scientific realism, which he calls "Constructive Empiricism". In this epistemological theory, the concept of observability plays the pivotal role: acceptable theories may be believed only where what they say solely concerns observables. Van Fraassen develops a concept of observability which is, as he admits, vague, relative, science-dependent, and anthropocentric. I draw out unacceptable consequences of each of these aspects of his concept. Also, I argue against his assumption (...) that "empirical adequacy" is the same thing as "saving the phenomena", according to his sense of the expressions. (shrink)

The Blackwell Guide to Feminist Philosophy is a definitive introduction to the field, consisting of 15 newly-contributed essays that apply philosophical methods and approaches to feminist concerns. Offers a key view of the project of centering women’s experience. Includes topics such as feminism and pragmatism, lesbian philosophy, feminist epistemology, and women in the history of philosophy.

In this paper I make a preliminary analysis of Western (or global North) discourses on sexual violence, focusing on the important concepts of “consent” and “victim.” The concept of “consent” is widely used to determine whether sexual violence has occurred, and it is the focal point of debates over the legitimacy of statutory offenses and over the way we characterize sex work done under conditions involving economic desperation. The concept of “victim” is shunned by many feminists and nonfeminists alike for (...) its apparent eclipse of agency. Putting these concepts into a global framework sheds light on their limitations. Bringing in the debate over the concept “honor crime” reveals contrasting assumptions about the nature of sexual violence. The comparative analysis used in this paper shows how we can avoid universalizing from specific frameworks, but also how we can learn from the discourses elsewhere toward developing an account of commonalities across contexts. Ultimately I argue that in applications to sexual violence, “consent” has intrinsic limitations, “victim” has context-based dangers, and “honor crime” makes both correct as well as incorrect assumptions. (shrink)

Physicalism is an empirical theory of the mind and its place in nature. So the physicalist must show that current neuroscience does not falsify physicalism, but instead supports it. Current neuroscience shows that a nervous system is what I call a vector function system. I provide a brief outline of the resources that empirical research has made available within the constraints of the vector function approach. Then I argue that these resources are sufficient, indeed apt, for the physicalist enterprise, by (...) offering a vector functional, hence physicalist, theory of the percept--the perceptual experience itself, a paradigm of phenomenally immediate, introspectively accessible consciousness. (shrink)

The strong intuition that the facts concerning the subjectivity of consciousness are simply beyond the grasp of objective science is the highest barrier to an intuitively convincing materialism in the philosophy of mind. We are steeped in a tradition which has it that there is, to state it from the first-person point of view, an epistemic difference in principle between my introspectible experience, which only I can apprehend and know, and the things which everyone can apprehend and which form the (...) domain of the natural sciences. This contrast is sometimes cast as that between the subjective stuff of first-person introspectible consciousness and the objective stuff of the natural sciences. In this essay, I will try to budge the view of the subjective-objective distinction which underlies this tradition from its position as tacit dogma. (shrink)

First concerns about the use of nanosilver were raised almost a decade ago, but assessing the risks has been extremely challenging scientifically, and regulation to protect environmental and human health remains controversial. In order to understand the known risks and issues associated with the use of nanosilver, we carried out a DPSIR analysis and analysed drivers, pressures, state, impacts and potential policy responses. We found that most concerns relate to the potential development of multi-resistant bacteria and the environmental impacts of (...) nanosilver. From the DPSIR analysis, we found that new legislation for nanomaterials in general and nanosilver-specific changes in the current European chemical, biocide and medical legislation were the optimal policy responses, along with limiting the overall use of nanosilver. In order to qualify the identified potential policy responses, we carried out a stakeholder analysis, in order to explore possibilities for reaching consensus amongst stakeholders. Through the stakeholder analysis, the interests, views, power and influence of the identified stakeholders were mapped. Overall, the policy options identified in the DPSIR analysis were deemed not to be implementable, as industry and NGOs seem to have fundamentally conflicting views and interests. The use of the combination of DPSIR and stakeholder analysis proved valuable for use in cases of complexity, as they compensate for each other’s limitations and open up for a discussion what can be done to reduce risks. (shrink)

Given that the mind is the brain, as materialists insist, those who would understand the mind must understand the brain. Assuming that arrays of neural firing frequencies are highly salient aspects of brain information processing (the vector functional account), four hurdles to an understanding of the brain are identified and inspected: indeterminacy, micro-specificity, chaos, and openness.

As a libertarian studying, embracing, and teaching a philosophy of individual freedom, John Hospers, like many of us, was heavily influenced by the philosophical writings of Ayn Rand. Rand’s major novels The Fountainhead and Atlas Shrugged continue to delight and empower readers through embracing the heroic creator or inventor, technological and scientific progress, and the competent individual. These are some of the archetypes of the Randian hero. At the other end of the scale were the incompetent looters and moochers who (...) could only function in her world by controlling those with ability and the savages of ancient or undeveloped cultures who could not comprehend ability, seizing the means of progress before killing the inventor, then retreating into mysticism and magic. Rand was not an archaeologist and wrote at a time before scholars of prehistory focused on the rational and productive aspects of ancient civilizations upon which enabled the present to emerge in fits and starts. These aspects include technology, record keeping, maritime trade, and pre- monetary economies. This paper will consider the emergence of globalized connectivites in the Mediterranean during the Late Bronze Age (ca. 1700-1300 BCE) which was arguably the first age of globalization in human history. It was also one of the first ages of social acceleration characterized by a confluence of increasing technological and economic interdependency, yet fragile in its susceptibility to climate change, plagues, and authoritarian city-states and small empires ruled by kings claiming divinity or divine authority. Thus, the Late Bronze Age was also an economically fragile era with a high concentration of wealth distributed among supra-regional global elite plutocrats unified more by wealth and shared symbolism than by cultural tradition or ideology. This era was susceptible to populist resistance in the form of piratical activity and banditry. This paper explores the globalist and populist aspects of the ancient Mediterranean. In doing so, I suggest that some globalized elites of the present day perpetuate another Randian archetype, the moochers and looters. In doing so, it transcends ideology to focus on how the non-productive in current society acquire vast concentrations of wealth and power. (shrink)

This paper develops a critique of Foucault's treatment of child sexual abuse in relation to his theory of the relationship between discourse and experience.

Students of epistemology will be able to learn about and assess a wider range of epistemological issues than any other existing anthology can currently provide.