ObjectivePeer victimization is a substantial early life stressor linked to psychiatric symptoms and poor academic performance. However, the sex-specific cognitive or behavioral outcomes of bullying have not been well-described in preadolescent children.MethodsUsing the baseline dataset of the Adolescent Brain Cognitive Development Study 2.0.1 data repository, we evaluated associations between parent-reported bullying victimization, suicidality, and non-suicidal self-injury, as well as internalizing and externalizing behavioral problems, cognition, and academic performance.ResultsOf the 11,015 9-10-year-old children included in the analyses, 15.3% experienced bullying victimization, as (...) reported by the primary caregiver. Of these, boys were more likely to be bullied than girls. Children who were bullied were more likely to display NSSI or passive suicidality and active suicidality. Bullied children also had lower cognitive scores, greater behavioral problems, and poorer grades. Across all participants, boys had poorer grades and greater behavioral problems than girls; however, bullied boys had greater behavioral problems than girls in several areas. Compared to their non-bullied peers, bullied children with greater non-suicidal self-injury or suicidality also had greater behavioral problems and poorer grades.ConclusionThese findings highlight the sex-specific effects of bullying, and the negative associations of bullying victimization with cognitive performance, behavioral problems, and academic performance. Future longitudinal studies will identify the natural history and neural correlates of these deficits during adolescence. (shrink)

After 50 years of materialist culture, people are desperately seeking answers to such questions as the proper sharing of the bounty of the planet and also the human economy. Who should have and who should have not and can inequality ever be justified. Should humans take every last benefit from the planet or do we need other species and do we need to learn to share and to respect nature. We are not alone on this planet but we might be (...) a very short lived species if we dont get a grip on our proper role. This unique book brings texts and discussion from some of the founders of the green movement and makes todays' philosophy accessible and usable for everyone! The main features of philosophical possibilities for the 21st century and brings the light of Green Movement thinking to bear on todays issues. The Green Movements' original philosophical questions and conundrums in the light of todays' challenges. Shinning a very modern light on Classical texts This book introduces the philosophical basis and understanding of the Green Movements' amazingly accurate predictions on climate and global environmental physical and political change to a broader group of readers, students, policy makers, academics and campaigners in this ground breaking volume. (shrink)

The aim of this paper is to apply the accuracy based approach to epistemology to the case of higher order evidence: evidence that bears on the rationality of one's beliefs. I proceed in two stages. First, I show that the accuracy based framework that is standardly used to motivate rational requirements supports steadfastness—a position according to which higher order evidence should have no impact on one's doxastic attitudes towards first order propositions. The argument for this will require a generalization of (...) an important result by Greaves and Wallace for the claim that conditionalization maximizes expected accuracy. The generalization I provide will, among other things, allow us to apply the result to cases of self-locating evidence. In the second stage, I develop an alternative framework. Very roughly, what distinguishes the traditional approach from the alternative one is that, on the traditional picture, we're interested in evaluating the expected accuracy of conforming to an update procedure. On the alternative picture that I develop, instead of considering how good an update procedure is as a plan to conform to, we consider how good it is as a plan to make. I show how, given the use of strictly proper scoring rules, the alternative picture vindicates calibrationism: a view according to which higher order evidence should have a significant impact on our beliefs. I conclude with some thoughts about why higher order evidence poses a serious challenge for standard ways of thinking about rationality. (shrink)

According to the Spatial Quantity Association of Response Codes (SQUARC), people hold a mental association between horizontal position and quantity (lower quantities left, higher quantities right). While a large body of research has explored this effect for response speed and judgment accuracy, the affective downstream consequences of the SQUARC remain unexplored. Aiming to address this gap, the present two experiments (pre-registered, total N = 521) investigated whether stimulus arrangements that are compatible with the SQUARC for luminance are affectively preferred to (...) stimulus arrangements that are incompatible. SQUARC-compatible square arrangements (dark-left, bright-right) were preferred over SQUARC-incompatible square arrangements (dark-right, bright-left). The preference for SQUARC compatibility was not moderated by the horizontal orientation of the response scale. Our results confirm the direction of the spatial-luminance association and provide initial support that the cognitive processing of SQUARC compatibility is hedonically marked and appears sufficient to impact affective evaluations. (shrink)

Internalists face the following challenge: what is it about an agent's internal states that explains why only these states can play whatever role the internalist thinks these states are playing? Internalists have frequently appealed to a special kind of epistemic access that we have to these states. But such claims have been challenged on both empirical and philosophical grounds. I will argue that internalists needn't appeal to any kind of privileged access claims. Rather, internalist conditions are important because of the (...) way in which we expect them to act as causal mediators between states of the world, on the one hand, and our beliefs and actions on the other. (shrink)

: In this essay, Miriam argues for a phenomenological-hermeneutic approach to the radical feminist theory of sex-right and compulsory heterosexuality. Against critics of radical feminism, she argues that when understood from a phenomenological-hermeneutic perspective, such theory does not foreclose female sexual agency. On the contrary, men's right of sexual access to women and girls is part of our background understanding of heteronormativity, and thus integral to the lived experience of female sexual agency.

My main aim in this paper is to specify conditions that distinguish rational, or justified, hope from irrational, or unjustified hope. I begin by giving a brief characterization of hope and then turn to offering some criteria of rational hope. On my view both theoretical and practical norms are significant when assessing hope’s rationality. While others have recognized that there are theoretical and practical components to the state itself, when it comes to assessing its rationality, depending on the account, only (...) one of these dimensions matters. Either hope’s rationality is taken to be entirely derivative on the rationality of some belief that the hope entails, or the focus is entirely on the practical dimensions. If we take seriously the idea that both kinds of norms are at play, an account which treats these both as salient and as intertwining in important ways is preferable. I argue that as the practical importance of hope increases, the demand for the level of evidential support lessens and as the stakes get lower, the evidence for the likeliness of the hoped-for outcome coming to be must go up for the hope to be rational. This is so because a hope is rational insofar as it contributes to agential flourishing, but the different dimensions of hope each pick out different aspects of agency; to hope well requires agential competence in both the epistemic and practical realms. (shrink)

Theories of decision-making and its neural substrates have long assumed the existence of two distinct and competing valuation systems, variously described as goal-directed vs. habitual, or, more recently and based on statistical arguments, as model-free vs. model-based reinforcement-learning. Though both have been shown to control choices, the cognitive abilities associated with these systems are under ongoing investigation. Here we examine the link to cognitive abilities, and find that individual differences in processing speed covary with a shift from model-free to model-based (...) choice control in the presence of above-average working memory function. This suggests shared cognitive and neural processes; provides a bridge between literatures on intelligence and valuation; and may guide the development of process models of different valuation components. Furthermore, it provides a rationale for individual differences in the tendency to deploy valuation systems, which may be important for understanding the manifold neuropsychiatric diseases associated with malfunctions of valuation. (shrink)

In this essay, Miriam argues for a phenomenological-hermeneutic approach to the radical feminist theory of sex-right and compulsory heterosexuality. Against critics of radical feminism, she argues that when understood from a phenomenological’ hermeneutic perspective, such theory does not foreclose female sexual agency. On the contrary, men's right of sexual access to women and girls is part of our background understanding of heteronormativity, and thus integral to the lived experience of female sexual agency.

My main aim is to argue that most conceptions of doxastic agency do not respond to the skeptic’s challenge. I begin by considering some reasons for thinking that we are not doxastic agents. I then turn to a discussion of those who try to make sense of doxastic agency by appeal to belief’s reasons-responsive nature. What they end up calling agency is not robust enough to satisfy the challenge posed by the skeptics. To satisfy the skeptic, one needs to make (...) sense of the possibility of believing for nonevidential reasons. While this has been seen as an untenable view for both skeptics and anti-skeptics, I conclude by suggesting it is a position that has been too hastily dismissed. (shrink)

I investigate what we mean when we hold people responsible for beliefs. I begin by outlining a puzzle concerning our ordinary judgments about beliefs and briefly survey and critique some common responses to the puzzle. I then present my response where I argue a sense needs to be articulated in which we do have a kind of control over our beliefs if our practice of attributing responsibility for beliefs is appropriate. In developing this notion of doxastic control, I draw from (...) John Fischer's discussions of “guidance control”. A central feature of this kind of control is the idea of “ownership”. I argue that we can own our beliefs and that we expect each other to do so. We take responsibility for our beliefs and taking responsibility includes taking control of them. I end by considering objections to my view as well as some implications of it. (shrink)

My purpose in this short response to Clinton's interesting article On Bender's orientation to models: Towards a philosophical debate on covering laws, theory, emergence and mechanisms in nursing science, which is published in this issue, is not to provide any counterargument to Clinton's interpretation of my own argument; readers are welcome to interrogate both articles at their leisure and make their own conclusions. What I will do instead is provide a brief critical assessment of my own (il)logic re bringing in (...) the notion of mechanism as conceived by Machamer, Darden and Craver into an argument for models versus theories as a carrier of nursing knowledge. (shrink)

The usage of imprecise probabilities has been advocated in many domains: A number of philosophers have argued that our belief states should be “imprecise” in response to certain sorts of evidence, and imprecise probabilities have been thought to play an important role in disciplines such as artificial intelligence, climate science, and engineering. In this paper I’m interested in the question of whether the usage of imprecise probabilities can be given a practical motivation (a motivation based on practical rather than epistemic, (...) or alethic concerns). My aim is to challenge the central motivation for using imprecise probabilities in decision-making that has been offered in the literature: the idea that, in at least some contexts, it’s desirable to be ambiguity averse. If I succeed, this will show that we need to reconsider whether there are good reasons to use imprecise probabilities in contexts in which making good decisions is what's of primary concern. (shrink)

This paper looks to phenomenology and enactive cognition in order to shed light on the self and sense of self of patients with locked-in syndrome. It critically discusses the concept of the minimal self, both in its phenomenological and ontological dimension. Ontologically speaking, the self is considered to be equal to a person’s sensorimotor embodiment. This bodily self also grounds the minimal sense of self as being a distinct experiential subject. The view from the minimal bodily self presupposes that sociality (...) comes after the self, or that in other words, the essence of self remains independent of our social interactions and relations. In this paper, I rely on the idea of enactive autonomy and Heidegger’s and Merleau-Ponty’s views of human existence as primordially social, to argue for the contrary. The self is fundamentally relational and this is also reflected at the level of the subjective experience of being a self. I indicate how a strong relational view of selfhood can serve as a preliminary heuristic to make sense of the situation of the patient with LIS and conclude with some practical implications concerning patient autonomy, our ethical responsibility toward the patient, and the possibilities for improving the life of patients with LIS. (shrink)

Most twentieth-century discussions of Hume’s politics echo the view expressed by T. H. Grose in his 1889 introduction to Hume’s works where he says that Hume’s philosophical labors came to an end when he started writing essays and history.1 In his foreword to the revised edition of Hume’s Essays, Eugene Miller voices his disagreement with this view, saying, “Hume’s essays do not mark an abandonment of philosophy . . . but rather an attempt to improve it by having it address (...) the concerns of common life” .2 It is hard to know where the contemporary consensus lies on this issue because very few scholars consider what connections might exist between Hume’s more strictly philosophical work and .. (shrink)

I argue that there is a unity between Hume’s philosophical reflection and his political views and that many interesting connections can be found that illuminate both aspects of his thought. This paper highlights two of these connections. First, I argue that the conclusions Hume comes to in his political writings are natural outgrowths of his skepticism, a skepticism that recommends limitation of inquiry, modesty, moderation and openness. Most scholars who view Hume’s skepticism as informing his political views see it as (...) supporting a conservative politics, one which is concerned above all to preserve the status quo. I reject the idea that the kind of philosophical skepticism embraced by Hume leads to such conservatism. The second main aspect of the unity of Hume’s thought I discuss concerns that way in which he addresses normative questions in the epistemological and political realms. The question of what resources Hume has to evaluate some beliefs or philosophical systems as better than others, given his skeptical conclusions, is one that has been of central concern for Hume scholars. His evaluations of political systems and governments can be understood in a similar way; the principles we use to evaluate personal beliefs can also be applied in the evaluation of political systems. (shrink)

After the discovery of the anthropoid ape in Asia and in Africa, eighteenth-century Holland became the crossroads of Enlightenment debates about the human species. Material evidence about human diversity reached Petrus Camper, comparative anatomist in the Netherlands, who engaged, among many other interests, in menschkunde. Could only religious doctrine support the belief of human demarcation from animals? Camper resolved the challenges raised by overseas discoveries with his thesis of the facial angle, a theory which succeeding generations distorted and misused in (...) order to justify slavery, racism, antisemitism, and genocide. Thanks to his abundant papers in Dutch archives, Camper's ideas are restored to their original state. Eighteenth-century issues differed from those of other centuries: Did orang-utans talk like humans, walk like humans; even rape humans? What was the skin pigmentation of Adam and Eve? Did the spectrum of human physiognomies around the globe reflect the Fall of Man, the Creator's bounty, or merely bizarre beauty practices? Why did the ideal beauty of the Greeks appear to be the reverse of the Hottentots? The book contains some 50 illustrations, including apes with hiking sticks or tea cups, metamorphoses of living forms, and Apollo or Venus icons which titillated the science of man. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 129 Miriam Kienle Dear Data: Feminist Information Design’s Resistance to Self-Quantification Every Sunday for one year, information designers Giorgia Lupi and Stefanie Posavec sent each other a hand-drawn postcard that featured a data visualization of their week as it pertained to a single aspect of their daily lives: doors opened, clocks checks, sounds heard, smells perceived, and (...) so on (figs. 1–4). With this series of postcards exchanged between Brooklyn and London, Lupi and Posavec gained intimate knowledge of one another through their small/slow data, and at the same time, they produced a critical examination of the capture, interpretation, and visualization of their daily data from a uniquely feminist perspective. Although the field of information design prizes clear, efficient, and seamless presentations of quantified activity, Lupi and Posavec’s Dear Data (2015) is comprised of visualizations that underscore complexity over clarity, present questions rather simply display information, and expose the instability of data itself.1 Against the quantification of embodied experience into seemingly objective and all-encompassing datasets, Dear Data instead looks at data from a feminist perspective, as tied to concrete bodies, localities, and temporalities and visualized in a manner 1. The approach to infographics that prioritizes efficiency, accuracy, and elegance, and thus suppresses the constructed and interpretative nature of both data and its visualization, is perhaps most attributed to Edward Tufte. For Tufte’s aims and methods, see Edward R. Tufte, The Visual Display of Quantitative Information (Cheshire, CT: Graphics Press, 2001). 130 Miriam Kienle that is incomplete, contingent, and constructed.2 This paper will analyze Lupi and Posavec’s designs as providing a model for a feminist approach to data visualization—a model imperative in an age in which the quantitative information (much like a binary understanding of gender) is too often treated as a self-evident fact rather than what feminist philosopher Donna Haraway famously called “situated knowledges.”3 Recently acquired by MoMA’s architecture and design collection, the Dear Data project not only stands out in the collection as the product of two female designers working in the male-dominated fields of technology and design, but also as a project that stresses feminist knowledge production by underscoring how data voids shape datasets and debunking the myth that the world is data that can be captured and visualized with neutral, distanced, and all-encompassing technologies of vision. As Catherine D’Ignazio and Lauren Klein describe in Data Feminism, data visualization from a feminist perspective understands that “bar charts might seem neutral and objective, but are in fact the result of very human and necessarily imperfect design processes.”4 Such a perspective is evident across Dear Data. Take, for example, “Week 42: A week of laughter” (fig. 5). On the key in Posavec’s visualization, she notes: “I tried to capture my laughs which was really hard + got in the way of the enjoying life, hence the data voids. / For a card about laughter I am sad about how this card turned out.”5 This willingness to show the gaps in her data, the complexities of her process, and the imperfections of her visualizations contrasts with the seamless and straightforward displays of information 2. For a feminist approach to data visualization, see Catherine D’Ignazio and Lauren Klein, Data Feminism (Cambridge, MA: MIT Press, 2019), ebook; Catherine D’Ignazio, “What Would Feminist Data Visualization Look Like?” Center for Civic Media. Massachusetts Institute of Technology (blog), December 20, 2015, https://civic.mit.edu/feminist-data-visualization; and Johanna Drucker, Graphesis: Visual Forms of Knowledge Production (Cambridge, MA: Harvard University Press, 2014). 3. Donna Haraway, “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective,” Feminist Studies 14, no. 3 (1988): 575–99. 4. D’Ignazio and Klein, introduction to their Data Feminism. 5. Giorgia Lupi and Stefanie Posavec, Dear Data (New York: Princeton Architectural Press, 2016), 231. Miriam Kienle 131 or what infographic guru Edward Tufte describes as “Designs so good that they are invisible.”6 Counter to the invisible and seemingly objective visualizations of our personal data to which we have become accustomed (on calorie counters, credit card statements, etc... (shrink)

It seems like we care about at least two features of our credence function: gradational-accuracy and verisimilitude. Accuracy-first epistemology requires that we care about one feature of our credence function: gradational-accuracy. So if you want to be a verisimilitude-valuing accuracy-firster, you must be able to think of the value of verisimilitude as somehow built into the value of gradational-accuracy. Can this be done? In a recent article, Oddie has argued that it cannot, at least if we want the accuracy measure (...) to be proper. I argue that it can. 1Introduction2Some Nuts and Bolts3First Attempts4Oddie’s Constraint5The Good5.1Proximity over the disagreement metric 5.2Proximity over the magnitude metric 6The Bad and the Ugly 7Some More Good: The Role of Evenness of Distribution 8Some More Bad: Which Propositions to Privilege? 9Concluding Thoughts: Accuracy and Practical Value. (shrink)

The American regulatory model of corporate governance rests on the theory of self-regulation as␣the most effective and efficient means to achieve corporate self-restraint in the marketplace. However, that model fails to achieve regular compliance with baseline ethical and legal behaviors as evidenced by a century of repeated corporate debacles, the most recent being Enron, WorldCom, and Refco. Seemingly impervious to its domestic failure, Congress imprinted the same self-regulation paradigm on legislation restraining global business behavior, the Foreign Corrupt Practices Act. This (...) anti-bribery initiative prohibits unethical and illegal payments made to foreign public officials in an effort to eradicate bribery as a rational-choice global market entry strategy. However, this paper illustrates, using newly complied statistics from 1977 to 2008, that the FCPA has not had a dramatic impact on U.S. global corporate behavior despite its recent high profile coverage and the tough regulatory rhetoric about corporate compliance. The paper also extends the prior Cragg and Woof FCPA efficiency study and provides current empirical evidence to resolve several unanswered questions raised by that earlier study. (shrink)

The year before his death, Hume asked his publisher to affix an advertisement to all existing and future editions of his works. In this advertisement, Hume disavows the Treatise and directs all criticism to his later work. Hume himself is relatively clear as to why he preferred this later work. In his autobiography, when discussing the poor public reception given his Treatise, Hume says, ‘I had always entertained a Notion, that my want of Success in publishing the Treatise of human (...) nature, had proceeded more from the manner than the matter; and that I had been guilty of a very usual Indiscretion, in going to the Press too early.’ In a letter to Gilbert Elliot, written in 1751, Hume says that ‘The philosophical Principles are the same in both’ the Treatise and the first Enquiry. (shrink)

The aim of this paper is to describe a problem for calibrationism: a view about higher order evidence according to which one's credences should be calibrated to one's expected degree of reliability. Calibrationism is attractive, in part, because it explains our intuitive judgments, and provides a strong motivation for certain theories about higher order evidence and peer disagreement. However, I will argue that calibrationism faces a dilemma: There are two versions of the view one might adopt. The first version, I (...) argue, has the implausible consequence that, in a wide range of cases, calibrationism is the only constraint on rational belief. The second version, in addition to having some puzzling consequences, is unmotivated. At the end of the paper I sketch a possible solution. (shrink)

In 2013, the Social Issues in Management Division of the Academy of Management awarded the best dissertation in the field of SIM research at the AOM’s annual conference in Orlando, Florida. This essay, written by the best dissertation committee chair, describes the procedures behind the dissertation award and the criteria used to identify the winner. Furthermore, it reflects on the finalists’ unique contributions and the takeaways for future best dissertation awards.

David Hunter’s On Believing is an ambitious, extremely carefully argued, discussion of what it means to believe. He urges readers to re-think the way to categorize beliefs (or more precisely believ...

The year before his death, Hume asked his publisher to affix an advertisement to all existing and future editions of his works. In this advertisement, Hume disavows the Treatise and directs all criticism to his later work. Hume himself is relatively clear as to why he preferred this later work. In his autobiography, when discussing the poor public reception given his Treatise, Hume says, ‘I had always entertained a Notion, that my want of Success in publishing the Treatise of human (...) nature, had proceeded more from the manner than the matter; and that I had been guilty of a very usual Indiscretion, in going to the Press too early.’ In a letter to Gilbert Elliot, written in 1751, Hume says that ‘The philosophical Principles are the same in both’ the Treatise and the first Enquiry. (shrink)

From the Ancient Greeks, through medieval Christian doctrine, and into the modern age, philosophers have long held envy to be irrational, a position that increasingly accompanies the political view that envy is not a justification for redistributing material goods. After defining the features of envy, and considering two arguments in favour of its irrationality, this article opposes the dominant philosophical and political consensus. It does so by deploying Rawls's much-ignored concept of ‘excusable envy’ to identify a form of envy that (...) is not imprudent and does not mis-describe. With this work completed, the article then argues – no doubt controversially – that excusable envy constitutes good grounds for redistribution or inequality-mitigation. In so doing, the article throws light on the moral significance of certain forms of uncivil disobedience, and also offers a new vocabulary for popular ‘politics of envy’ debates, which are yet to acknowledge the role of social institutions in reproducing envy-excusing economic inequalities. (shrink)

This article summarizes a virtual live‐streamed panel event that occurred in August 2020 and was cosponsored by the International Philosophy of Nursing Society (IPONS) and the University of California, Irvine's Center for Nursing Philosophy. The event consisted of a series of three self‐contained panel discussions focusing on the past, present and future of IPONS and was moderated by the current Chair of IPONS, Catherine Green. The first panel discussion explored the history of IPONS and the journal Nursing Philosophy. The second (...) panel involved a reflection on the challenges of doing nursing philosophy in a research‐intensive context of a Canadian university and the history and current movements in nursing philosophy in the Nordic countries. The final panel involved presentations on the future potential for philosophy in/and for nursing, the critical connections between nursing philosophy and nursing theory, dismantling racism in nursing and the potential for process philosophy to help explore nursing's unique efficacy in creating possibilities for health. The panels were followed by a lively Q&A session with participants, of which there were 252 registrants from across the globe. The event underscored the wide and diverse interests of nurses in philosophical discussion and the need for more virtual events and other connective modalities bringing nurses together to discuss and analyze the value and potential of philosophy to better understand and advance nursing theory and practice. (shrink)

ABSTRACT What does it mean to practice a theory of recognition within the discipline of philosophy? Across an initially acrimonious French-German divide, Axel Honneth’s effort to recognise the value of contemporary French philosophy and social theory suggests that philosophy is a self-critical, outwardly oriented, and cooperative discipline. First, mobilising the idea of recognition in his own philosophical practise has permitted Honneth to notice non-deliberative aspects of social interaction that Habermas had overlooked, including the need for self-confidence and the need for (...) self-esteem. Second, although Honneth’s ascription of value to contemporary French theory also involves mis-recognition, his practice of recognition has nonetheless prompted philosophical cooperation among theorists who would not otherwise have engaged, encouraging French-influenced critical theorists to extend Honneth’s theory in ways that he had not anticipated. What emerges is an interpretation of philosophy as an ongoing intersubjective pursuit that attempts to respond to its own limitations through cooperative critique. (shrink)

Recent studies :98–144, 2002; Weismann, J Bus Ethics 88:615–66, 2009) revealed that in the first 28 years of its existence, the Foreign Corrupt Practices Act was not enforced by the federal government. The Weismann study further concluded that the FCPA, designed by Congress as a self-regulatory model of corporate governance, failed to achieve the regulatory goal of deterring global bribery by U.S. companies. The current article addresses the reasons that the FCPA remains an ineffective measure to control bribery as a (...) global market entry strategy despite the highly publicized 2006 Department of Justice initiative to increase prosecutions and tighten enforcement efforts. The failure arises out of both the increased use of informal dispositions of case prosecutions,, which has made “getting caught” merely an increased “cost of doing business” and the failure to close the regulatory gaps in the statute that permit violators to slip through the enforcement net. The article updates and compiles the case prosecution data for every reported case prosecuted between 1977 and 2011. That data are then compared to the results of a 2010 integrity risk survey performed by Deloitte Financial Advisory Services and Forbes which reveal a widely held global business perception that compliance and integrity risks appear to be rising sharply and that the FCPA is ineffective in deterring bribery and corruption in foreign markets. The article aims to serve as a predictive tool for policy makers and business professionals in assessing risk in the global markets, particularly as commerce intensifies in the BRIC countries, notable for bribery and corruption. (shrink)

Life is better at the beach--but you already knew that. Escape with a beach read focused on the beauty of God's seaside wonders. The stunning photography and devotions will take you right to the water's edge, where God's voice is often clearer than ever. Devotions from the Beach is a beautiful gift with: 100 devotions focused on the beach Gorgeous photography Life parallels with elements of the shore Messages of hope, comfort, strength, and rest This beautiful book gives you a (...) front-row seat to God's majestic creation. So breathe deeply and open your heart and soul to the One who shaped it all. Devotions from the Beach is the perfect gift for every beach lover, women who appreciate gentle reminders of days at the beach and the call of God's love, and anyone who finds peace standing beside the ocean. Other books in the Devotions from… series include Devotions from the Mountains, Devotions from the Lake, Devotions from the Front Porch, Devotions from the Kitchen Table, and Devotions from the Garden. (shrink)

Jacqueline Fawcett's nursing metaparadigm—the domains of person, health, environment, and nursing—remains popular in nursing curricula, despite having been repeatedly challenged as a logical philosophy of nursing. Fawcett appropriated the word “metaparadigm” (indirectly) from Margaret Masterman and Thomas Kuhn as a devise that allowed her to organize then‐current areas of nursing interest into a philosophical “hierarchy of knowledge,” and thereby claim nursing inquiry and practice as rigorously “scientific.” Scholars have consistently rejected the logic of Fawcett's metaparadigm, but have not yet proposed (...) a substantially agreed‐upon alternative. Through an analysis of articles introducing and critiquing Fawcett's metaparadigm, I argue for a re‐conceptualized metaparadigm that articulates nursing's ontology. What exists for the nursing discipline are not already‐demarcated metaparadigm domains, but rather interdependent, dynamic relations that constitute people, including nurses, in their health/environment circumstance. The nursing discipline aims to skillfully access this dynamic relationality as the basis for action and reflection to produce both positive health trajectories and knowledge that facilitates future action and reflection. Further inquiry into the onto‐epistemology of nursing will produce a more robust understanding of nursing practice, science, and philosophy, and clarify its unique contribution to health and healthcare. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume on Natural Belief and Original Principles Miriam McCormick David Hume discusses anumber ofimportantbeliefs that, althoughhe himselfnever uses the term, commentators have come to call "natural beUefs." These beliefs cannotbejustified rationally but are impossible to give up. They differ from irrational beliefs because no amount of reasoning can eliminate them. There is general agreement that such a class of beliefs exists for Hume. There is differing opinion, however, (...) concerning which beliefs count as "natural." In particular, there has been much debate as to whether beliefin God is "natural" for Hume. Much of this disagreement concerning natural beliefs arises because not enough attention is paid to the different uses of"natural" in Hume. On his analysis, certain characteristics may be called "natural" insofar as their causes are found in human nature. These characteristics can be explained by reference to what Hume calls the original principles ofhuman nature. But they need not be necessary or unavoidable. It is only the original principles themselves, for Hume, that are universal and necessary for all human beings. And it is only those beliefs which necessarily result from original principles that are "natural" in a second sense: these beliefs are, according to Hume, "inseparable from the species." Only beliefs which are natural in this second sense are indispensable despite their lack ofrational grounds. Certain other beliefs, such as belief in God, are "natural" in some weaker sense, but are often taken to be "natural" in this second sense. My aim is to distinguish the different senses of"natural" for Hume and so determine which beliefs are "natural" in which senses. Natural belief Norman Kemp Smith was the first to discuss the existence ofa special class of beliefs in Hume.1 Kemp Smith first uses the term "natural beUef" in reference to the beliefin the existence ofbody. This belief, he says, is a natural belief"due to the ultimate instincts or propensities that constitute our human nature" (Kemp Smith, 151). Furthermore, this particularbeUefis not founded on reason or sense experience, yet no amount ofreasoning will cause us to give it up.2 "Certain beliefs or judgments," says Kemp Smith, "can be shown to be 'natural', 'inevitable', indispensable' and are thus removed beyond the reach of sceptical doubt" (p. 152). Two other beliefs which Kemp Smith says Volume XLX Number 1 103 MIRIAM McCORMICK Hume considere natural are belief in causal action and belief in the identity or unity ofthe self. The primary purpose of Kemp Smith's article is to demonstrate "that the establishment of a purely naturalistic conception ofhuman nature by the thorough subordination ofreason to feeling and instinct is a determining factor in Hume's philosophy" (p. 150). He developed this thesis in reaction to T. H. Green and other commentators who had claimed that Hume "merely develops to a sceptical conclusion the principles which he inherits from Locke and Berkeley" (Kemp Smith, 149). The discussion of "natural belief " is meant to show that Green is mistaken when he claims that Hume denies the existence of the external world and ofthe self. It is true that Hume says reason will not show us that such things exist. But because reason is not supreme for Hume, says Kemp Smith, we need not worry that such beliefs are not justified. Because Hume does not encourage us to give up such fundamental beliefs or even think that such an enterprise is possible, Kemp Smith maintains that, rather than being sceptical about such beliefs, Hume defends them from sceptical attack. There are certain behefs that it makes no sense to question. The doctrine of natural belief serves as an illustration of Kemp Smith's claim that Hume subordinates reason to feeling and instinct. Because his discussion òf "natural belief" is used mainly to illustrate a particular point, Kemp Smith does little more than offer a description of such beliefs. He tells us that these beliefs are inevitable and indispensable, but he does not indicate how one determines which beliefs are natural. Criteria are given for what Hume counts as a natural belief, but the means for determining ifa belief satisfies these criteria are not offered. With the publication of R. J. Butler's article, "Natural Belief and the Enigma... (shrink)

This article explores how ‘biology’ — in the sense that bodies are increasingly understood in biological terms, from the molecular to the species level — is becoming more central in the recognition of political worth, and I argue that humanitarians are key players in producing this reality. I focus on the role biology plays in the politics of immigration. Combining ethnographic research with undocumented immigrants in Paris and asylum claimants in the US, I examine how biology has become a central (...) tool in the ability to travel. How did pathology (i.e. illness) or violations of anatomy (i.e. torture, sexual violence) become the ‘best’ ways to get papers as an undocumented immigrant — better than selling one’s labor power? I suggest that biological evidence — of illness, of torture, of immunity levels — are used as key measurements of suffering, which justifies humanitarian exceptions, in this case, for papers. My argument is that there is a dual regime of truth at work, where the multiple ontologies of biology get reduced to one epistemology of biology as ‘fixed’ when it concerns immigrants and refugees, due to the role of humanitarianism in the politics of immigration. This is explored in the context of profound inequalities between those in the global North and South, asking how the hope offered by biological evidence takes on different meanings and consequences depending on one’s position in the global matrix of wealth and poverty, race and gender. (shrink)

RESUMEN: Durante mucho tiempo las investigaciones sociológicas se centraron en el término exclusión. Existe, sin embargo, un abuso del término designando como tales, situaciones que en realidad responden a la vulnerabilidad creada por la degradación de las relaciones de trabajo, por la precarización o la marginación. Éstas son propiamente situaciones bajo amenaza de exclusión pero no son exclusión propiamente dicha, pueden desembocar en ella pero dependen de otra lógica. La lógica de la exclusión procede por discriminaciones oficiales, la marginación se (...) produce por procesos de desestabilización. En este trabajo se realizará un análisis comparado entre dos perspectivas tan disímiles como las subyacentes en las políticas de inclusión aplicadas en Argentina y Leonardo Polo pues de la confrontación fructífera emergerán las condiciones de posibilidad para una auténtica inclusión social en las organizaciones. SUMMARY: From longtime ago, sociological researches focused on the Word exclusion abusing on it. The fact is that many situations considered as exclusion really are the effect of vulnerability due to degrade of job´s relationships, or due to marginal and precarious situations. Those are situations under danger of exclusion but they are not properly exclusion, those could to end in exclusion but those depend on a different logic which runs by official discriminations. Marginality is consequence of process of unbalances. This article intend to analyzes two different perspectives, that from political plans from Argentinian government and that from Leonardo Polo because it is possible to confront in a positive way and then, many possibilities for authentic social inclusion in organizations will emerge. (shrink)

Recent algorithmic technologies have challenged law’s anthropocentric assumptions. In this article, we develop a set of theoretical tools drawn from new materialisms and the philosophy of information to unravel the complex intra-actions between law and computer code. Accordingly, we first propose a framework for understanding the enmeshing of law and code based on a diffractive reading of Barad’s agential realism and Simondon’s theory of information. We argue that once law and code are understood as material entities that intra-act through in-formation, (...) the concept of transduction allows us to trace how they push each other towards change. After developing the theoretical tools, we deploy them to make sense of how law and code have changed in response to increasing automation of decision-making and the appearance of unexplainable artificial intelligence (AI) code. Thus, we employ a case study to trace transformations of the right to explanation under the European data protection regulations. This provides the backdrop for our account of how law transduces into code (and vice versa) and a proving ground for our framework. (shrink)

I focus on an early article by Francisco Varela, 'Not One, Not Two' (1976), to argue that his non-dualistic epistemology entails a paradigm shift towards a fundamentally co-embodied, and thus social, view of self. Varela argued that the mind–body duality could be resolved by understanding the mind as embodied. Both Varela and Evan Thompson have later elaborated on this and suggested an enactive, essentially embodied view of the self in terms of selforganized, organismic autonomy. I will argue that the enactive (...) view of the self remains ambiguous with regards to the role of social interactions: are they constitutive for the minimal self-organization of the self or do they only play a shaping, secondary factor? I rely on Varela's epistemology in 'Not One, Not Two' to support my argument that the minimal self-organizational network that is the human self entails both individual bodily and joint co-embodied processes so that the self is already and constitutively social. (shrink)

The Queen's College, Oxford, UK In his article `Facts and Principles', G.A. Cohen attempts to refute constructivist approaches to justification by showing that, contrary to what their proponents claim, fundamental normative principles are fact- in sensitive. We argue that Cohen's `fact-insensitivity thesis' does not provide a successful refutation of constructivism because it pertains to an area of meta-ethics which differs from the one tackled by constructivists. While Cohen's thesis concerns the logical structure of normative principles, constructivists ask how normative principles (...) should be justified . In particular, their claim that justified fundamental normative principles are fact-sensitive follows from a commitment to agnosticism about the existence of objective moral facts. We therefore conclude that, in order to refute constructivism, Cohen would have to address questions of justification, and take a stand on those long-standing meta-ethical debates about the ontological status of moral notions (for example, realism versus anti-realism) with respect to which he himself wants to remain agnostic. Key Words: John Rawls • normative justification • realism versus anti-realism • methodological versus substantive principles. (shrink)

There is a tension in Hume’s theory of belief. He tells us that beliefs are ideas that, as a result of certain natural mechanisms of the mind, become particularly lively and vivacious. Such an account seems to allow us little control over which beliefs we acquire, maintain or eschew. It seems I could not avoid feeling the strength of such ideas any more than I could avoid feeling the strength of the sun when exposed to it. Yet much of Hume’s (...) writings on belief reveal that he thinks we do have quite a lot of control in the area of belief maintenance and that we can be blameworthy for holding some beliefs and not others. For example, he says that beliefs that are a result of prejudice, namely beliefs formed on the basis of “general rules contrary to present observation and experience,” are “errors.” It is similarly an error if I believe x rather than y simply because x occurred more recently and is thus conceived by my mind in a more lively manner. The man who trembles when looking at the precipice below him, despite the complete security afforded by the iron cage he is in, ought not to believe he is in danger. Hume says we “ought to regulate our judgment concerning causes and effect” with rules that are formed in the understanding. These rules teach us to “distinguish accidental circumstances from the effacacious causes”. In the first Enquiry, Hume says, “A wise man … proportions his belief to the evidence.”. (shrink)

Quine claims to be "working from within" our conceptual scheme and proceeding scientifically. This description makes his views of interest to those who are skeptical of traditional metaphysical projects and to those with confidence in science. This study examines whether Quine is in fact starting within ordinary language and proceeding scientifically and, if not, how his views are to be best understood. I proceed by exploring some central doctrines in Quine's writing, most notably indeterminacy of translation, but also his views (...) on underdetermination of scientific theory, truth, reality and the dispensability of theory, and the nature of scientific method. In examining Quine's arguments for these doctrines, I find that they do not all issue from what we would ordinarily or scientifically say on the topics concerned. Instead, I find that most arise from an underlying view of the nature of language and knowledge, which I call natural empiricism. I argue that natural empiricism involves assumptions and dynamics of reasoning characteristic of metaphysical points of view, rather than of an ordinary or scientific stance. This is a result with consequences for a critical evaluation of Quine's views. ;I show that natural empiricism leads not only to the central doctrines in Quine's writing that I examine, but also to his general claim to be "working from within" our conceptual scheme and proceeding scientifically. I argue that there is a tension between natural empiricism and "working from within" that is the major tension in Quine's views, leading him to reach different conclusions on the same topic. Quine's views are unusual in that this tension is internal to natural empiricism; most metaphysical views, while they may conflict with the ordinary, do not also endorse it. Natural empiricism is also an unusual point of view in its thoroughgoing empiricism: I claim that it is an empiricist overreaction to the vestiges of rationalism in twentieth century logical empiricism. It shares with the views to which it reacts the need to ground language and knowledge, in a metaphysical sense. Thus Quine's position is particularly valuable for showing up the differences and common motivations in the analytic tradition. (shrink)

Theories and models are not equivalent. I argue that an orientation towards models as a primary carrier of nursing knowledge overcomes many ongoing challenges in philosophy of nursing science, including the theory–practice divide and the paradoxical pursuit of predictive theories in a discipline that is defined by process and a commitment to the non‐reducibility of the health/care experience. Scientific models describe and explain the dynamics of specific phenomenon. This is distinct from theory, which is traditionally defined as propositions that explain (...) and/or predict the world. The philosophical case has been made against theoretical universalism, showing that a theory can be true in its domain, but that no domain is universal. Subsequently, philosophers focused on scientific models argued that they do the work of defining the boundary conditions—the domain(s)—of a theory. Further analysis has shown the ways models can be constructed and function independent of theory, meaning models can comprise distinct, autonomous “carriers of scientific knowledge.” Models are viewed as representations of the active dynamics, or mechanisms, of a phenomenon. Mechanisms are entities and activities organized such that they are productive of regular changes. Importantly, mechanisms are by definition not static: change may alter the mechanism and thereby alter or create entirely new phenomena. Orienting away from theory, and towards models, focuses scholarly activity on dynamics and change. This makes models arguably critical to nursing science, enabling the production of actionable knowledge about the dynamics of process and change in health/care. I briefly explore the implications for nursing—and health/care—knowledge and practice. (shrink)

This paper presents the content of the unpublished notes that the Dutch mathematician Arend Heyting wrote in different periods of his life on solipsism and that are preserved in Heyting's archive at the University of Amsterdam. Most of the notes are quoted here and translated into English. Their study shows the originality of Heyting's reflections on a subject that was typical of his master, L. E. J. Brouwer, the father of intuitionism.