Since literary historian Robert Bone published his seminal essay ‘Richard Wright and the Chicago Renaissance’ in 1986, scholars have created new cartographies of previously unexplored terrain in American cultural history. The earliest studies focused on literature, but more recently attention has turned to other disciplines, including visual arts. Recent publication of The Muse in Bronzeville: African American Creative Expression in Chicago, 1932–1950 (2011) by Robert Bone and Richard A. Courage promises to decisively broaden scholarly understandings of the scope and (...) significance of Chicago-centred cultural production during the Great Depression and post-war years. Of particular relevance to contemporary studies of new media art is the manner in which then-emergent ideas and practices – centring on racialized subject matter, elite and mass audiences, traditional and new mediums of expression, private vs public sponsorship, and passive vs active reception of art objects – converged to create new paradigms and possibilities for visual artists to reshape consciousness in a period of institutional collapse and change. Chicago’s New Negro artists of the 1930s and 1940s, like their counterparts in 1920s Harlem, sought to reframe perceptions of African American life, to re-present the black subject as something other than an object of contempt or amusement beneath the privileged gaze of the white viewer. Just as these artists sought to revise perceptions of racial reality, examination of the wide range of actual images they created and the mediums and styles they explored revises reductive notions about creative expression in this period, which often portray a mere subordination of art to propaganda and an embrace of representational aesthetics and simplistic narratives in a fruitless detour in the evolution from modernism to postmodernism. On the contrary, Andrew Hemingway notes the range of stylistic experiment and characterizes so-called ‘social art’ as ‘a hybrid and unstable mode [which] had to carry the imperative to be an art equal in formal achievement to both the great art of the past and the modern tradition … [and] to suggest a political orientation without becoming overt revolutionary propaganda’ (2002).New media theorist Oliver Grau observes thatIn many quarters, virtual reality is viewed as a totally new phenomenon… but it did not make its first appearance with the technical invention of computer-aided virtual realities. On the contrary, virtual reality forms part of the core of the relationship of humans to images… grounded in art traditions that have receivedscant attention up to now.(2004)In the midst of another period of change, of transformed and transforming ideas and practices in the arts, we have much to learn from the attempts of Chicago’s New (Media) Negro artists to create ‘art for the people’, to immerse broad audiences in such accessible media as mural painting, photography and graphic arts. (shrink)

This edition includes a new introduction by Peter J. Gomes that reflects on the impact of this book in the years since it was written.

Originally published more than fifty years ago, _The Courage to Be_ has become a classic of twentieth-century religious and philosophical thought. The great Christian existentialist thinker Paul Tillich describes the dilemma of modern man and points a way to the conquest of the problem of anxiety. This edition includes a new introduction by Harvey Cox that situates the book within the theological conversation into which it first appeared and conveys its continued relevance in the current century. “The brilliance, the (...) wealth of illustration, and the aptness of personal application... make the reading of these chapters an exciting experience.”—W. Norman Pittenger, _New York Times Book Review_ “A lucid and arresting book.”—Frances Witherspoon, _New York Herald Tribune_ “Clear, uncluttered thinking and lucid writing mark Mr. Tillich’s study as a distinguished and readable one.”—_American Scholar_ Selected as one of the Books of the Century by the New York Public Library. (shrink)

One of the greatest values of human being and her/his unique role in the world is giving life to forms created in their minds into shared world. Once this ability has been obstructed, humans rebel against the destiny they themselves or fate has brought and confronted them with. In this text we will analyze the proper human attitude in front of the threats of self-affirmation in existence, morals and their true, unique being. The best approach to the meaning of those (...) threats is in understanding their most extensive scales, like the threats of different visions of the end of these worlds are. Each vision demands a proper human attitude. Consequently, each ‘the end of the world’ gives a new perspective of what the courage is, in itself. (shrink)

The world is currently in a state of deregulation. Even stronger: the world is in a state of disruption. Covid-19 has changed the lives of many people, communities, societies and countries all over...

The Courage to Be is Tillich’s best-known work. That this work has retained such popularity perplexes one as a Tillich scholar since this text is anything but easy to understand. This essay offers an analysis of the concepts ‘theism,’ ‘absolute faith,’ and ‘God above God,’ and comes to the conclusion that both proponents of this work as well as its theological critics have misunderstood, and indeed that only because of these misunderstandings could the work have become a bestseller at (...) all. (shrink)

This essay compares the cultural context for The Courage to Be with the present American context and then assesses the extent to which Tillich’s analysis is helpful in understanding and/or addressing current challenges to faith and life. Two aspects of culture that need to be addressed today are 1) the importance of our human bodies in how we live and in how we relate to others and 2) issues of justice and power. People still experience the anxieties of fate (...) and death, doubt and meaninglessness, and guilt and condemnation, but today there is less emphasis on guilt. For some groups, a fourth anxiety of injustice and oppression dominates. American culture today is polarized politically and religiously over basic values, with people gaining courage through belonging to particular groups much more than through the courage to be as oneself. Transcendent courage participates in the power of being-itself and grounds all forms of courage, providing a religious meaning to courage and to life. (shrink)

Discusses the influences of Erich Fromm, examines his conception of the nature of man, and analyzes his views of social psychology, philosophy, ethics, and religion.

With his analysis of courage as a foundational theme of modern existential philosophy, Tillich answers, in “The Courage to Be“: dread, which is a key motif in the thought of Kierkegaard, Heidegger, and Sartre, and which also gains importance in ‘existential America’ at the same time. This essay documents the innovative existential philosophical character of the work under the guidance of the concept of ‘participation.’ The book is much more than a theological bestseller. It is also evidence of (...) the wealth of perspectives of existential thought that reveals insightful ethical and political perspectives beyond the religious and philosophical aspects typical of Tillich. (shrink)

Objective: To inquire into the subjective experience of treatment by persons diagnosed with avoidant personality disorder. Methods: Persons with avoidant personality disorder (N = 15) were interviewed twice, using semi-structured in-depth interviews, analyzed by and the responses subject to interpretative-phenomenological analysis. Persons with firsthand experience of avoidant personality disorder were included in the research process. Results: The superordinate theme emerging from the interviews, “searching for courage to be” encompassed three main themes: “seeking trust, strength, and freedom,” “being managed,” and (...) “discovering the possibility for change and development.” The main theme, “being managed,” included the subthemes: “getting a diagnosis,” “receiving medication,” and “attending therapy.” Conclusion: Although this may not be specific to avoidant personality disorder, Ttheese findings highlight the importance, importance of being met intersubjectively as a person with intentionality and agency, even when one does not feel like one.as an agentive intentional being, even when one does not feel like one, of being met intersubjectively by a therapist. The importance of establishing an emotional bond and emergent trust for open therapeutic communication, collaboration, learning, and becoming able to build courage to begin to approach that which one fears, is emphasized. (shrink)

The Platonic definition of courage as the ‘knowledge of the fearful and the hopeful’ is often eschewed by philosophers of sport. In fact, the passionate nature of sport itself seems to testify against such a definition. Hence, accounts of courage within sport tend to emphasize the affective dimension of courage at the expense of the cognitive dimension. This essay argues in defense of the Platonic vision of courage as a species of knowledge as opposed to contemporary (...) attempts to recover the affective dimension of courage, as exemplified by John Corlett. I shall argue that far from producing an overly intellectualized vision of courage, treating courage as a species of knowledge, even within sport, throws valuable light on the exercise of courage in sport and on the shape of sport itself with regards to the exercise of virtue. (shrink)

Philosophy professor, humorist, and identical twin Helena de Bres takes the curious, wondrous, ludicrous experience of being a twin as a lens through which to reconsider our place in the world and how we relate to others. Which one are you? Are you the same? Can you read each other's minds? Identical twins get the weirdest existential questions from strangers, also from loved ones, in fact, even from themselves. For twins fascinate all of us... including twins. For Helena de Bres, (...) this fascination was never far from philosophy's most unnerving unknowns. What makes someone themselves rather than someone else? What does perfect love look like? Can we really act freely? Drawing from her relationship with her own twin Julia, and accompanied by Julia's line drawings, Helena uses twinhood to rethink the limits of personhood, consciousness, love, freedom, even justice. With her inimitably candid, goofy, brilliant voice, she explores the long tradition of twin representations in art, myth, and popular culture; their "freakish" history; their peculiar social standing; and what it's really like to be one of two. With hope and humor, she argues that our reactions to twins reveal our broader desires and fears about selfhood, fate, and human connection, and that reflecting on twinhood can help each of us-twin and singleton alike-to recognize our own multiplicity, and approach life with greater curiosity, imagination, and courage. (shrink)

Extending prior research on the characteristics potentially associated with adolescents’ tendencies to be a moral rebel, the present study found that adolescents themselves, their peers, and their teachers agreed on adolescents’ tendencies to possess a moral identity, possess moral courage characteristics, and be a moral rebel. Although moral identity did not consistently predict the tendency to be a moral rebel, all indices of the adolescents’ moral courage characteristics positively predicted the tendency to be a moral rebel.

In lieu of an abstract, here is a brief excerpt of the content:The Courage To LiveAntonella ColaceI am not the patient. I have not received an organ. I am her mother; I am a shadow patient. My responsibility was to make decisions about a gift for my one-year-old daughter in the summer of 2007. A liver.Elisa had a hepatoblastoma. After chemotherapy, the tumor might have been removed, but in the final stages of the work-up a portal vein malformation necessitated (...) a transplant. The medical team at a hospital in northern Italy informed us of the intervention.So many words! Trying to understand what they were saying seemed like a lost cause to me, but I quickly realized that these were people I should trust blindly.These medical team members, by the end of the experience, would all become part of my family. They embraced us in their capacity as professionals and as human beings. I never felt alone or excluded.How many times late in the evening I heard a soft knock at the door of Elisa’s hospital room and behind that delicate touch, I found her doctor ready to leave for home, but not before one last [End Page 131] recommendation for his little patient and a wish of peaceful sleep.The relationship between health workers and the family has developed into an effective relationship of communion and understanding, which has often translated into affectionate terms in communicating with each other. They asked me: “Mom, how is Elisa?”..... Yes—mom!These highly trained medical experts have understood that a parent can sometimes somehow discern the danger behind the otherwise asymptomatic daughter’s subdued attitude; or a surreptitiously high fever, of little concern because Elisa was playing and laughing.I was made to feel an active part of every initiative and decision. My observation point on Elisa, who could not speak for herself, was fundamental for them.I never experienced the hospital as a hostile environment—quite the contrary!It comforted me to have people around us, ready to intervene, reason, and solve the physiological difficulties of my little girl. The hospital was a room in my house, a room whose door was always ajar and in need, I crossed its threshold full of trust, hope, and courage.Today some of those doctors and nurses are my friends. I have a lot of respect for them, gratitude, and admiration.Elisa being placed on the transplant list and waiting for a donor were the first obstacles to overcome.The “warrior” fought against two monsters, time and the tumor. The timing was everything because Elisa had to be in the period of non-toxicity after chemotherapy but could not wait too many weeks without active therapy in favor of a cancer that, lurking like a vulture, was only waiting for the ideal moment to start growing again.The most dramatic thing to overcome and accept was hoping for someone’s death. For Elisa to live, someone else had to die. I felt like an executioner. I didn’t think of anything else; I didn’t sleep at night.In the end, choosing to visualize death as a gift, I had to accept it.It was summer, on August 20th, and another hot and boring night in hospital awaited us. The nurse came into the room to tell me that our lottery ticket had won that night. There was a compatible liver for Elisa. The organ would come from a young woman who had died while swimming in the Sicilian Sea.If they had stabbed me at that moment, maybe not a drop of blood would have left my body. I was paralyzed, incredulous, terrified.My daughter had already been operated on, but it would be different this time. This time they would open her abdomen to remove her diseased liver and replace it with that of a dead young woman, by now sealed in a body bag in a Sicilian morgue. A cold body, deaf now, silent!A young woman for whom, while I was rejoicing, some other shadow patient was despairing, caught up in an unstoppable whirlwind of pain.I felt like throwing up while I cried tears of joyful hope. Guilt grew in my... (shrink)

Do you ever feel flawed, anxious, or afraid--like something might be wrong, but you're not sure what? The truth is, we all feel that way sometimes (or even most of the time!). We're trapped by a limited sense of self, held back by our own anxieties, fears, and compulsions. Mindfulness can offer intermittent relief from these contrived narratives, showing us how to be present, open, and available in the moment by observing our thoughts and feelings. This is all wonderful--until the (...) fears and doubts rush back in. How to Be a Spiritual Rebel offers more than simple mindfulness. Drawing on spiritual practices and recent findings in neuroscience, this groundbreaking guide will help you examine the psychological barriers that block your spiritual growth and keep you from embracing true liberation. You'll learn to cultivate courage, view your thoughts and feelings without letting them define you, and find guidance and support as you navigate the route to boundless freedom without fear or self-limiting attachments.If you're ready to take mindfulness--and spirituality--to the next level and experience true freedom and fulfillment, this candid, entertaining, and jargon-free guide will help point the way.--amazon.com. (shrink)

Hermeneutics promotes an awareness of the interpretive character of the world. With regard to the difficult and complex relationship between philosophy and theology,hermeneutics calls for critical rethinking of the Heideggerian postulate to exclude theology from philosophy on the grounds of the autonomy of philosophy, and to exclude philosophy from theology on Barthian revelational positivist grounds.Heidegger‟s philosophy has a long history of being interpreted as an invitation to theology to think about God and religion in a new, non metaphysical way. Reexamining (...) the question of the meaning of Being,Heidegger inspired a search for new paths of thinking God outside the established onto-theological tradition.I will argue that both exclusions—philosophy from theology, theology from philosophy—are hermeneutically untenable. (shrink)

The Laches features two Athenian generals (Laches and Nicias) and Socrates discussing the essential meaning of courage. Laches defines it as “a certain perseverance of the soul,” while Nicias argues that it consists in “knowledge of what is to be feared and hoped for both in war and in all other matters.” This paper, with the aid of several Plato scholars, argues that although most scholars agree that Socrates does not present his own view of the matter, hence leaving (...) the dialogue without a proper resolution, it may still be surmised that for Socrates, courage means willful yet wise perseverance. (shrink)

Paul Tillich noted the emergence of science by “demythologization” from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the “courage to create,” as exemplified by Galileo. Tillich's “God above God” as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the “courage to create,” which is essential for progress in scientific knowledge. Religion and (...) science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation. (shrink)

#1 NEW YORK TIMES BESTSELLER • From the National Book Award–winning author of Stamped from the Beginning comes a “groundbreaking” (Time) approach to understanding and uprooting racism and inequality in our society—and in ourselves. “The most courageous book to date on the problem of race in the Western mind.”—The New York Times ONE OF THE BEST BOOKS OF THE YEAR—The New York Times Book Review, Time, NPR, The Washington Post, Shelf Awareness, Library Journal, Publishers Weekly, Kirkus Reviews Antiracism is a (...) transformative concept that reorients and reenergizes the conversation about racism—and, even more fundamentally, points us toward liberating new ways of thinking about ourselves and each other. At its core, racism is a powerful system that creates false hierarchies of human value; its warped logic extends beyond race, from the way we regard people of different ethnicities or skin colors to the way we treat people of different sexes, gender identities, and body types. Racism intersects with class and culture and geography and even changes the way we see and value ourselves. In How to Be an Antiracist, Kendi takes readers through a widening circle of antiracist ideas—from the most basic concepts to visionary possibilities—that will help readers see all forms of racism clearly, understand their poisonous consequences, and work to oppose them in our systems and in ourselves. Kendi weaves an electrifying combination of ethics, history, law, and science with his own personal story of awakening to antiracism. This is an essential work for anyone who wants to go beyond the awareness of racism to the next step: contributing to the formation of a just and equitable society. (shrink)

Comer and Schwartz argue that the business ethics course should aim to cultivate moral courage within our students. Essential to their argument is the use of fictional exemplars of moral courage to motivate our students. I argue that the classroom, even when supplemented by good fiction, is not the right context by which to practice moral courage—the habituation of moral courage requires a context of risk. I suggest a virtue that can be practiced in the classroom—intellectual (...) courage. By aiming at this virtue, we will also get the virtue of moral courage. (shrink)

Abstract“Shut the door,” the chief resident said to me. While I was green enough at the beginning of my clinical clerkships to believe that most of my medical education would happen at the bedside, at that moment, I was learning another important fact: a large part of my ethical education was going to happen behind the closed doors of a call room. The health care team was polluted by a pervasive atmosphere of frustration, as silent but tangible as a thick (...) layer of fog, that obscured the patient's ability to evaluate the consequences of the choice that lay before her. The attending did not permit, let alone create, an environment that provided room for dissent.Institutions should encourage the leaders of clinical education to foster an emotionally safer learning environment in which honest moral dialogue may occur without fear of repercussions. If students cannot learn to apply the principles of ethics actively throughout their clerkships, it will be much harder to do so when they practice independently, and ultimately, patient care will suffer. Conversely, when students and trainees are empowered by their teachers, patient care improves. (shrink)

Paul Tillich noted the emergence of science by “demythologization” from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the “courage to create,” as exemplified by Galileo. Tillich's “God above God” as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the “courage to create,” which is essential for progress in scientific knowledge. Religion and (...) science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation. (shrink)

William James’ celebrated lecture on “The Will to Believe” has kindled spirited controversy since the day it was delivered. In this lively reappraisal of that controversy, Father O’Connell contributes some fresh contentions: that James’ argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our “over-beliefs” ; and most surprising perhaps, that James envisages our “passional nature” as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief.

AbstractOrganizations receive multiple benefits when their members act ethically. Of interest in this study is if the actors receive benefits as well, especially as individuals look to work to fulfill psychological and social needs in addition to economic ones. Specifically, we highlight a series of ongoing ethical practices embodied in professional moral courage and their relationship to actor’s work meaningfulness and life well-being. Drawing on self-determination theory and affective events theory, we explore how exercising professional moral courage in (...) one’s work leads to positive work and life outcomes. Data from 106 administrative staff of non-profit organizations demonstrates the positive benefits of adopting ethical practices at work. Specifically, professional moral courage is found to be significantly related to both work meaningfulness and individual eudaimonic life well-being. Our findings note positive benefits for individuals who incorporate professional moral courage into their daily lives and provide support for organizations seeking to encourage it from their employees; benefits for organizations and employees go beyond just the gains from ethical behavior into other positive psychological processes. Implications for future work that considers both the psychological and normative approaches to meaningful work are discussed. (shrink)

The article emphasizes the cultural and educational importance of H. Skovoroda Institute of Philosophy for the spiritual development of the Ukrainian society, especially in the direction of democracy and establishment of the worldview culture as a requirement for the culture of freedom. From the position of the included observer the author of the article describes some episodes of relationship in the scientist’s communities which can be defined as justice and solidary community. On the basis of the Heidegerian scheme, some dangers (...) are analyzed as demands addressed to philosophical thinking. This scheme is used by structuring of the article. The metaphoric of these dangers indicates the contextual problems which are important for producing of philosophical ideas. The experience of the Institute of Philosophy gained by solving of problems is very remarkable for the fulfillment of philosophical studies and educational practices especially by mentoring of the postgraduate students. The fact of naming the Institute after H. Skovoroda is regarded as a symbolic act with a great creative potential and energy which can be used for reviving of national traditions of philosophical thinking. The role of lyric in activating of philosophical ideas is showed. The symbiotic coexisting of the poetry, art, journalism and philosophy is one of the original features of the Skovorodian tradition caring by the well-known representatives of the Institute. All these characteristics joined with the civic culture, which was demonstrated by all generations of the Institute, allow defining it as a metaphysical place with the ability both to follow on the road of the way of light and to represent it on the landscapes of philosophical science and education. The history of the Institute, especially, in the period of its post-totalitarian transformations, gives the opportunity of taking comparison with the Institute for Social Research Frankfurt. The civic courage of the Ukrainian intellectual elites was always initiated, supported and generated by philosophers gathering in Institute of Philosophy. (shrink)

In this tribute to the life and work of philosopher Bat-Ami Bar On, I start by describing what daring to be good looks like. I present engagement with good and evil as a dilemma, one that I believe Bar On’s work overcomes. In the experience of evil in the world, people can make good decisions with incomplete information and uncertainty, or people can experience atrocity in bold relief and remain apathetic. We should understand the causes and motivations for both. I (...) make suggestions about how we can bring these visions into the classroom with the critical, engaged pedagogies of Paolo Freire and David A. Kolb, concluding with a return to the idea of philosophy as political action. We are daring—courageous—when we endeavor to do good, especially when the outcome is uncertain and/or requires sacrifice. In the end, I summarize Bar On’s five-step method for confronting evil with meaningful political citizenship. (shrink)

Although very young children have unprecedented access to touchscreen devices, there is limited research on how successfully they operate these devices for play and learning. For infants and toddlers, whose cognitive, fine motor, and executive functions are immature, several basic questions are significant: Can they operate a tablet purposefully to achieve a goal? Can they acquire operating skills and learn new information from commercially available apps? Do individual differences in executive functioning predict success in using and learning from the apps? (...) Accordingly, 31 2-year-olds were compared with 29 3-year-olds using two commercially available apps with different task and skill requirements: a shape matching app performed across 3 days, and a storybook app with performance compared to that on a matched paper storybook. Children also completed the Minnesota Executive Functioning Scale. An adult provided minimal scaffolding throughout. The results showed: toddlers could provide simple goal-directed touch gestures and the manual interactions needed to operate the tablet after controlling for prior experience with shape matching, toddlers’ increased success and efficiency, made fewer errors, decreased completion times, and required less scaffolding across trials, they recognized more story content from the e-book and were less distracted than from the paper book, executive functioning contributed unique variance to the outcome measures on both apps, and 3-year-olds outperformed 2-year-olds on all measures. The results are discussed in terms of the potential of interactive devices to support toddlers’ learning. (shrink)

The notion of virtue in general, and courage in particular, has had a hard time integrating itself into the everyday lexicon of bioethics. Following the lead of enlightenment moral philosophy, which concentrates on the theory of right action as opposed to the ancient Greeks' emphasis on the development of good character, bioethics, with some notable exceptions, has tended to relegate consideration of the virtues to the sidelines of moral argument. Recently, however, there have been calls for the necessity of (...) “moral courage” in the context of clinical ethics. As nurses, physicians, and other health care professionals confront a variety of moral contexts in which the virtue of courage is invoked to "do the right thing," stand up for patients' rights, and uphold the ethical standards of their professions, they are increasingly reminded of their moral duty to exhibit courage in the face of institutional obstacles to the proper care of their patients. For example, a nurse's hesitation to approach a physician to request increased sedation for an agitated patient out of fear of retaliation is represented in one article as a lack of courage.In this paper we offer a critical assessment of such invocations of courage. While we find courage to be an indispensable virtue in some challenging contexts, in other settings we find invocations of courage to be both an unfortunate endorsement of an oppressive status quo that can divert attention from the real problems and an undesirable and potentially destructive strategy within health care institutions whose goal is medically excellent and morally good clinical practice. As we shall argue, a call to virtuousness is not always virtuous. (shrink)

This paper takes as its starting point the phenomenon of young lawyers in ethical crisis. The teaching of ethics in the classroom and the ethos and environment of the law firm have created dissonance: knowing what it is right to do but being unable to do it. In examining this phenomenon, we develop the idea of commitment as a source of duty, loyalty, and courage that enables someone to accept and overcome reluctance to act ethically. Our conceptual framework combines (...) two models: Fineman’s radical view that vulnerability is universal, but ameliorated by the assets available to the individual, and Rest’s four component model that provides a taxonomy of precursors for ethical action and resilience. We consider how the structures and the relationships between law schools, regulators and law firms, acting in combination, support or degrade ethical resilience and development of a commitment to ethical action. We close by considering how changes to the structure planned by one regulator in England and Wales deplete the assets available to the young lawyer and thereby the profession. (shrink)

The focus of this study was to assess the mediating effect of green innovation, in the relationship between green human resources management (GHRM) and organizational competitiveness of manufacturing multinational enterprises (MNEs). The study further looked at the moderating effect of organizational learning in the relationship between GHRM on organizational competitiveness of manufacturing MNEs. The population comprises manufacturing MNEs in Ghana. Through purposive and simple random sampling techniques, 231 manufacturing MNEs were selected for the study. Data was analyzed using frequencies, percentages, (...) mean scores, and Structural Equation Modeling (SEM), using SPSS and SMART‐PLS (Partial Least Square) software. The study concludes that green innovation partially mediates the relationship between GHRM and organizational competitiveness. It was further concluded that organizational learning positively moderates the positive relationship between GHRM and organizational competitiveness. The study recommends that manufacturing MNEs should invest and improve the level of their organizational learning as it not only strengthens the effects of GHRM on organizational competitiveness, but it also directly improves competitiveness. Further, particular attention should also pay to green innovation, as it intervenes the relationship between GHRM and organizational competitiveness. (shrink)

In a nearly paradoxical manner, the virtue of martial courage is best understood through violent acts that are typically vicious, such as killing, maiming, and bombing. To ameliorate this worry, I make a new distinction that is dependent on whether the agent acts in accord with social norms or against them. We usually understand martial courage through social courage, where soldiers are courageous through performing violent acts that society determines are necessary. While this understanding is accurate for (...) a just war, violence cannot be virtuous when fighting for an unjust cause. The oppositional form of martial courage involves acting contrary to social norms by refusing to fight on behalf of an unjust cause or in unjust ways. As a virtue, martial courage should include bravely renouncing and resisting unjust wars. In this way, oppositional courage provides a non-violent grounding for martial courage: while martial courage often requires violence, it also requires a vigilant readiness to refuse to be violent when justice requires oppositional courage. (shrink)

Thomas' remarks raise some interesting questions about the courage and cowardice of soldiers who happen to be fighting on the wrong side. These are interesting and complex questions of moral philosophy in their own right, and I did not feel that it was appropriate inCourageto dwell on them in too much detail. However, Thomas should have read more closely before declaring that “Walton does not even consider” cases of whether actions “on the part of the Axis soldiers would count (...) as courageous”. For there is a substantial discussion inCourageof the case of the actions of Field Marshal Erwin Rommell for which he was decorated in both World Wars. But Thomas is surely right that further discussion of other cases of this type will help to advance our understanding of problems in ethics of courage. (shrink)

In this article, we focus on two issues, namely, the nature and onset of very early personal memories, especially for traumatic events, and the role of stress in long-term retention. We begin by outlining a theory of early autobiographical memory, one whose unfolding is coincident with emergence of the cognitive self. It is argued that it is not until this self emerges that personal memories will remain viable over extended periods of time. We illustrate this with 25 cases of young (...) children′s long-term retention of early traumatic events involving emergency room treatment. On the basis of both qualitative and quantitative analyses, we conclude that very young children retain limited memories for events which they commonly express behaviorally, coherent autobiographical memories are not constructed until the child develops a cognitive sense of self , autobiographical memories for traumatic events are essentially no different from those for nontraumatic events, stress is only related to long-term retention inasmuch as it is one variable that serves to make an event unique, and like nontraumatic events, traumatic memories lose peripheral details during the retention interval and retain the central components of the event. These results are discussed both in terms of their implications for theories of early autobiographical memory as well as the ways in which we might differentiate implanted memories and authentic memories for traumatic events. (shrink)

Extending previous research on the characteristics associated with adolescents’ general tendency to be a moral rebel, the present study examined the roles of moral identity and moral courage characteristics on 3 expressions of the tendency to stand up for one’s beliefs and values despite social pressure not to do so. Results revealed that general and situation-specific moral courage characteristics are important motivators of individuals’ caring, just, and brave expressions of the tendency to be a moral rebel, especially when (...) they possess a relatively strong moral identity. (shrink)

Ethical decision making in medicine has recently seen calls to move towards less prescriptive- based approaches that consider the particularities of each case. The main alternative call from the literature is for better understanding of phronesis concepts applied to decision making. A well-cited phronesis-based approach is Kaldjian’s five-stage theoretical framework: goals, concrete circumstances, virtues, deliberation and motivation to act. We build on Kaldjian’s theory after using his framework to analyse data collected from a three-year empirical study of phronesis and the (...) medical community. The data are a set of narratives collected in response to asking a medical community what making ethically wise decisions means to them. We found that Kaldjian’s five concepts are present in the accounts to some extent but that one of the elements, motivation, is constructed as playing a different, though still crucial role. Rather than being an end-stage of the process as Kaldjian’s framework suggests, motivation was constructed as initiating the process and maintaining the momentum of taking a phronesis-based approach. The implications for medical ethics decision-making education are significant as motivation itself is a highly complex concept. We therefore theorise that motivation is required for leading in, continuing and completing the actions of the ethical decision taken. Appreciating the central importance of motivation through the whole of Kaldjian’s framework has implications for cultivating the virtues of phronesis and courage to take the right course of action. (shrink)

American leaders in four realms were studied to assess their views on the helpfulness to workers with family obligations of employers' policies and services. The realms were corporate management, labor unions, the pro-family movement, and the feminist movement. The data were analyzed by leadership realm and gender in relation to policies of two types: scheduling and work arrangements and services and benefits. Gender accounted for the respondents' views better than class or social movement did. Except for feminist men, the men (...) held similar views regardless of leadership realm. The pro-family women differed from the other women in failing to view most services and benefits as particularly helpful to employees. Union and corporate women's favorable views on services and benefits suggest that fundamental change in workplace supports for workers' family obligations could develop if more women became leaders in unions and corporations. (shrink)

Background:Nursing as an ethical practice requires courage to be moral, taking tough stands for what is right, and living by one’s moral values. Nurses need moral courage in all areas and at all levels of nursing. Along with new interest in virtue ethics in healthcare, interest in moral courage as a virtue and a valued element of human morality has increased. Nevertheless, what the concept of moral courage means in nursing contexts remains ambiguous.Objective:This article is an (...) analysis of the concept of moral courage in nursing.Design:Rodgers’ evolutionary method of concept analysis provided the framework to conduct the analysis.Data sources:The literature search was carried out in September 2015 in six databases: PubMed, CINAHL, Scopus, Web of Science, PsycINFO, and The Philosopher’s Index. The following key words were used: “moral” OR “ethical” AND “courage” OR “strength” AND “nurs*” with no time limit. After applying inclusion and exclusion criteria, 31 studies were included in the final analysis.Ethical considerations:This study was conducted according to good scientific guidelines.Results:Seven core attributes of moral courage were identified: true presence, moral integrity, responsibility, honesty, advocacy, commitment and perseverance, and personal risk. Antecedents were ethical sensitivity, conscience, and experience. Consequences included personal and professional development and empowerment.Discussion and conclusion:This preliminary clarification warrants further exploring through theoretical and philosophical literature, expert opinions, and empirical research to gain validity and reliability for its application in nursing practice. (shrink)

Epistemic Courage is a timely and thought-provoking exploration of the ethics of belief, which shows why epistemology is no mere academic abstraction - the question of what to believe couldn't be more urgent. Jonathan Ichikawa argues that a skeptical, negative bias about belief is connected to a conservative bias that reinforces the status quo.

Faced with the exponential development of Big Data and both its legal and economic repercussions, we are still slightly in the dark concerning the use of digital information. In the perpetual balance between confidentiality and transparency, this data will lead us to call into question how we understand certain paradigms, such as the Hippocratic Oath in medicine. As a consequence, a reflection on the study of the risks associated with the ethical issues surrounding the design and manipulation of this "massive (...) data" seems to be essential. This book provides a direction and ethical value to these significant volumes of data. It proposes an ethical analysis model and recommendations to better keep this data in check. This empirical and ethico-technical approach brings together the first aspects of a moral framework directed toward thought, conscience and the responsibility of citizens concerned by the use of data of a personal nature. Defines Big Data applications in health Presents the ethical value of the medical datasphere via the description of a model of an ethical analysis of Big Data Provides the recommendations and steps necessary for successful management and governance of personal health data Helps readers determine what conditions are essential for the development of the study of Big Data. (shrink)

Kant defines enlightenment as “man’s release from his self-imposed tutelage” (my emphasis, WiE, p. 83).This definition suggests that those who remain unenlightentened, according to Kant, are responsible for their own state of immaturity. Despite this straightforward picture, however, closer examination of Kant’s “What is Enlightenment” essay and his other writings reveal that the satisfaction of certain necessary conditions for enlightenment, such as freedom of thought and proper education is beyond individual’s control. Hence, whether individuals are capable of attaining enlightenment is (...) usually determined by external factors. This in turn means that contrary to Kant’s definition of and recommendations toward enlightenment, individual’s inability to think for herself could not entirely be self-imposed, and cannot be overcome merely by courage and resolution as Kant claims. It seems, therefore, that Kant’s definition of enlightenment is both untennable and incompatible with his other works. In this paper, I argue that we can salvage Kant’s definition of enlightenment, if we read it in its proper frame of reference. More specifically, I argue that Kant’s conception of enlightenment (as he presents it in the “What is Enlightenment”) requires two different sets of conditions to be met for the individual and for the society. In order for the definition to apply to individual human beings, we have to assume the validity of Kant’s conception of transcendental freedom. For the same definition to apply to the human species, on the other hand, we need to assume a different kind of freedom, i.e., freedom of expression. (shrink)

This paper focusses on the experiences of Indian lesbians and gays who are subjected to unethical acts of workplace bullying which get manifested through constant guesswork, comments and questioning about their sexual identity in the hostile Indian context. Given this, LG participants usually opt for secrecy and lead a double life, using ‘passing’ and ‘covering’ strategies to manage economic, social and psychological risks. Nonetheless, this paper rewrites the negative tenor of lesbians, gays, bisexuals and transexuals research by underscoring how LG (...) participants move from fear to courage in their endeavour to live authentic lives while considering the broader organizational and social context. We argue that their courage is manifested mainly through deliberate micro-disclosures and a sense of defiance which can be enhanced if organizations are designed to be more inclusive and ethical. Consequently, participants defined inclusive ethical organizations as having conducive environments with trustworthy, supportive, secure, fair, unbiased and safe non-discriminatory policies open to the idea of diverse sexual orientations. Our findings point to the fact that, first and foremost, organizations must be crafted and sustained to be courageous within a hostile social climate, for employees to overcome their fears. (shrink)

Bringing together diverse theoretical and empirical contributions from the fields of social and cognitive psychology, philosophy, and science education, this volume explores representational pluralism as a phenomenon characteristic of human cognition. Building on these disciplines' shared interest in understanding human thought, perception, and conceptual change, the volume illustrates how representational plurality can be conducive to research and practice in varied fields. Particular care is taken to emphasize points of convergence and the value of sharing discourses, models, justifications, and theories of (...) pluralism across disciplines. The editors give ample space for philosophers, cognitive scientists and educators to explicate the history and current status of representational pluralism in their own disciplines. Using multiple forms of research from the relational perspective, this volume will be of interest to students, scholars and researchers with an interest in cognitive psychology, as well as educational psychology and philosophy of science. (shrink)