: In this article, Bailey analyzes the relationship between ethical vegetarianism (or the claim that ethical vegetarianism is morally right for all people) and white racism (the claim that white solipsistic and possibly white privileged ethical claims are imperialistically or insensitively universalized over less privileged human lives). This plays out in the dreaded comparison of animals with people of color and Jews as exemplified in the PETA campaign and the need for human identification (or solidarity) with animals in ethical (...) vegetarianism. To support the viability of ethical vegetarianism, Bailey resolves the dread of this comparison by locating ethical vegetarianism as a strategy of resistance to classist, racist, heterosexist, and colonialist systems of power that often rely on the assumptions of speciesism to ground these axes of oppression. The author carries out this argument to contextualize African American responses to animal welfarism and ethical vegetarianism. (shrink)

In this article, Bailey analyzes the relationship between ethical vegetarianism and white racism. This plays out in the dreaded comparison of animals with people of color and Jews as exemplified in the PETA campaign and the need for human identification with animals in ethical vegetarianism. To support the viability of ethical vegetarianism, Bailey resolves the dread of this comparison by locating ethical vegetarianism as a strategy of resistance to classist, racist, heterosexist, and colonialist systems of power that often (...) rely on the assumptions of speciesism to ground these axes of oppression. The author carries out this argument to contextualize African American responses to animal welfarism and ethical vegetarianism. (shrink)

In this article, Bailey analyzes the relationship between ethical vegetarianism and white racism. This plays out in the dreaded comparison of animals with people of color and Jews as exemplified in the PETA campaign and the need for human identification with animals in ethical vegetarianism. To support the viability of ethical vegetarianism, Bailey resolves the dread of this comparison by locating ethical vegetarianism as a strategy of resistance to classist, racist, heterosexist, and colonialist systems of power that often (...) rely on the assumptions of speciesism to ground these axes of oppression. The author carries out this argument to contextualize African American responses to animal welfarism and ethical vegetarianism. (shrink)

Despite the fact that feminists have compellingly drawn connections between traditional notions of reason and the oppression of women and nature, many animal ethicists fail to deeply incorporate these insights. After detailing the links between reason and the oppression of women and animals, I argue that the work of philosophers such as Tom Regan and Peter Singer fails to reflect that what feminists have called is not the mere inclusion of emotion, but a recognition of the inherent continuity between the (...) two. To ignore this continuity, I conclude, risks reinscribing the very suffering we seek to eliminate. (shrink)

I explore how the Buddhist icon Kuan Yin is emerging as a point of identification for trans people and has the potential to resolve a tension within feminism. As a figure that slips past the male/female binary, Kuan Yin explodes the dichotomy between universal and particular in a way that captures the pragmatist and feminist emphasis on doing justice to concrete, particular lives without becoming stuck in an essentialist quagmire.

: Despite the fact that feminists have compellingly drawn connections between traditional notions of reason and the oppression of women and nature, many animal ethicists fail to deeply incorporate these insights. After detailing the links between reason and the oppression of women and animals, I argue that the work of philosophers such as Tom Regan and Peter Singer fails to reflect that what feminists have called is not the mere inclusion of emotion, but a recognition of the inherent continuity between (...) the two. To ignore this continuity, I conclude, risks reinscribing the very suffering we seek to eliminate. (shrink)

If there actually is a third wave of feminism, it is too close to the second wave for its definition to be clear and uncontroversial, a fact which emphasizes the political nature of declaring the existence of this third wave. Through an examination of some third wave literature, a case is made for emphasizing the continuity of the second and third waves without blurring the differences between older and younger feminists.

: The achievements of Anna Julia Cooper are extraordinary given her life circumstances. Driven by a desire Cooper called "a thumping within," she became a prominent educator, earned her Ph.D., and influenced the thought of W.E.B. DuBois and others. Cooper fought for her educational philosophy, but despite her contributions, her apparent elitism has shaped contemporary assessments of her work. I argue that her views must be considered in social and historical context.

In discussions of animal ethics, hypothetical scenarios are often used to try to force the clarification of intuitions about the relative value of human and animal life. Tom Regan requests, for example, that we imagine a man and a dog adrift in a lifeboat while Peter Singer explains why the life of one's child ought to be preferred to that of the family dog in the event of a house fire. I argue that such scenarios are not the usefully abstract (...) analytic tools they purport to be, but indirectly reinforce assumptions that are not only anthropocentric, but also tied to racist, sexist and ethnocentric stereotypes. An analysis of some of the cultural and ethical associations of the notion of self-sacrifice proves especially useful in revealing some of the limitations of certain popular Western approaches to animal ethics. (shrink)

: The long history of criticism directed at bullfighting usually suggests that there is something especially morally noxious about it. I analyze the claims that bullfighting is distinctively immoral, comparing it to more widely accepted practices such as the slaughtering of animals for food. I conclude that, while bullfighting is horrific, the emphasis on it as especially "uncivilized" may serve to disguise the similarities that it has with other practices that also depend on animal suffering. I conclude that, for many, (...) the hypocritical maintenance of a self-image as "civilized," despite great moral crimes committed against animals, seems to be facilitated by a focus on this especially dramatic example of animal cruelty. (shrink)

The achievements of Anna Julia Cooper are extraordinary given her life circumstances. Driven by a desire Cooper called "a thumping within," she became a prominent educator, earned her Ph.D., and influenced the thought of W.E.B. DuBois and others. Cooper fought for her educational philosophy, but despite her contributions, her apparent elitism has shaped contemporary assessments of her work. I argue that her views must be considered in social and historical context.

The achievements of Anna Julia Cooper are extraordinary given her life circumstances. Driven by a desire Cooper called "a thumping within," she became a prominent educator, earned her Ph.D., and influenced the thought of W.E.B. DuBois and others. Cooper fought for her educational philosophy, but despite her contributions, her apparent elitism has shaped contemporary assessments of her work. I argue that her views must be considered in social and historical context.

This anthology of articles provides contemporary international feminist perspectives on issues of identity, agency, and difference as they pertain to both feminist politics in particular, and contemporary western politics more generally.

Light has often been privileged as a metaphor for objectivity and truth in Western thought, a status that has been challenged by recent feminist thought as giving entitlement to the masculine. This book presents a compelling new perspective on this metaphor, and explores the role the visual plays in Western philosophy by examining the thought of Irigaray, Levinas and Merleau- Ponty. Textures of Light is one of the first studies to challenge current interpretations by presenting Irigaray as a philosopher of (...) vision rather than touch. (shrink)

A judgement analysis of people's social inferences of attitudes and ability was conducted. University students were asked to infer the liberalness ( N = 60; Study 1) or intelligence ( N = 40; Study 2) of targets seen in pictures. Multiple regression analyses revealed that attractiveness was the most important cue for predicting inferences of liberalness, while an ethnic cue (i.e., being Asian) was the most important cue for judgements about intelligence. Results also showed that a single-cue model was less (...) susceptible to overfitting, but significantly less accurate than a multiple-cue model in predicting participant's intelligence judgements. Although the multiple regression models suffered a degree of overfitting, cross validation showed that they continued to have significant predictive value when applied to new data. Furthermore, a “random partner” method (comparing each participant's own regression equation with that of another, randomly selected, participant) provided evidence of significant idiosyncratic variation in the way intelligence judgements were made. (shrink)

ArgumentObjectivity has been constitutive of the modern scientific persona. Its significance has depended on its excision of standpoint, which has legitimated the scientist epistemically and sociopolitically at once. But if the nineteenth century reinforced those paired effects, the twentieth century brought questioning of both. The figure of Werner Heisenberg puts the latter process on display. From the Kaiserreich to the Federal Republic of Germany, between quantum mechanics and interest group politics, his evolution shows an increasing openness to perspectival pluralism, together (...) with an attempt to save some form of objectivity as discursive coherence. Heisenberg’s self-understanding and the reactions of his publics display the transmutation of the persona as objectivity was rethought. By the end of the day, speaking “as a scientist” would mean something different from what it had at the start. (shrink)

Are extremists (incels, neo-nazis, and the like) characteristically answerable for their moral and political convictions? Is it necessary to offer them reasoned arguments against their views, or is it instead appropriate to bypass that kind of engagement? Discussion of these questions has centered around the putative epistemic autonomy of extremists. The parties to this discussion have assumed that epistemic autonomy is solely (or at least primarily) a matter of epistemic independence, of believing based on epistemic reasons one has assessed for (...) oneself. Here, though, I make the case for shifting the terms of the debate. Epistemic independence is not sufficient to make one answerable for one’s beliefs. Epistemic autonomy, in the sense that matters for answerability, is also a matter of what I call epistemic receptivity. Extremists may be fiercely epistemic independent, but that commitment is characteristically paired with severe deficiencies in empathic orientation. Severe deficiencies in empathic orientation undermine extremists’ ability to adequately engage with competing evaluative perspectives, and thus compromise extremists’ epistemic autonomy. I consider how this conclusion should inform our thinking about what we owe to extremists. (shrink)

Animalism is the view that we are animals: living, breathing, wholly material beings. Despite its considerable appeal, animalism has come under fire. Other philosophers have had much to say about objections to animalism that stem from reflection on personal identity over time. But one promising objection (the `Elimination Argument') has been overlooked. In this paper, I remedy this situation and examine the Elimination Argument in some detail. I contend that the Elimination Argument is both unsound and unmotivated.

This review explores the hypothesis that regulation of nucleocytoplasmic shuttling is a means of driving differentiation, using spermatogenesis as a model. The transition from undifferentiated spermatogonial stem cell to terminally differentiated spermatozoon is, at its most basic, a change in the repertoire of expressed genes. To effect this, the complement of nuclear proteins, such as transcription factors and chromatin remodelling components must change. Current knowledge of the nuclear proteins and nucleocytoplasmic transport machinery relevant to spermatogenesis is consolidated in this review, (...) and their functional linkages are highlighted not only as a means of regulating nuclear protein composition, but also as a key mechanism regulating gene transcription and hence cell fate. Through this, we hypothesize that male germ cell differentiation is mediated through regulation of nuclear transport machinery components, and thereby of the access of critical factors to the nucleus. The importance of nucleocytoplasmic trafficking to male germ cell differentiation is discussed, using the sex-determining factors Sry and SOX9, cell cycle regulators, CREM and cofactors and the Smads as specific examples, together with the roles in gametogenesis for particular nuclear transport factors in Caenorhabditis elegans and Drosophila. BioEssays 27:1011–1025, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

I am proposing that when engaging with the narrative of another, there needs to be a conscious consideration, an essential articulation of enquiry; a pause.

In this paper I argue that a newborn child and the Mother, defined as any person who takes up the role of other,1 reflect the ontological connectedness of God and humankind. The relationship between the infant and other is experienced by the child as if the two are one, and in this, life is first experienced by the infant as being ‘not alone’. The human interactions that we experience, or do not in early infancy, have such a profound psychological effect (...) on us that we continue to be impacted by them for our whole lives and to this end I assert that the experience of at-one-ness I will write about, fundamentally establishes the experience of the infant in the context of God, self and the other. (shrink)

Humans are an exceptionally cooperative species, but there is substantial variation in the extent of cooperation across societies. Understanding the sources of this variability may provide insights about the forces that sustain cooperation. We examined the ontogeny of prosocial behavior by studying 326 children 3–14 y of age and 120 adults from six societies (age distributions varied across societies). These six societies span a wide range of extant human variation in culture, geography, and subsistence strategies, including foragers, herders, horticulturalists, and (...) urban dwellers across the Americas, Oceania, and Africa. When delivering benefits to others was personally costly, rates of prosocial behavior dropped across all six societies as children approached middle childhood and then rates of prosociality diverged as children tracked toward the behavior of adults in their own societies. When prosocial acts did not require personal sacrifice, prosocial responses increased steadily as children matured with little variation in behavior across societies. Our results are consistent with theories emphasizing the importance of acquired cultural norms in shaping costly forms of cooperation and creating cross-cultural diversity. (shrink)

One might well wonder—is there a category under which every thing falls? Offering an informative account of such a category is no easy task. For nothing would distinguish things that fall under it from those that don’t—there being, after all, none of the latter. It seems hard, then, to say much about any fully general category; and it would appear to do no carving or categorizing or dividing at all. Nonetheless there are candidates for such a fully general office, including (...) thing, being, entity, item, existent, and—especially—object.[ It is not obvious that there is any fully general category (whether object or otherwise). Accordingly, not all accounts of object assign it to a fully general category, instead allowing that there are non-objects. On those views, object does indeed divide. Accounts of object, then, differ with respect to whether there are non-objects. And this is not the only fault line. Other dimensions of difference include what objects there are and what objects are. Accordingly, this entry will survey three broad questions about the category object: What, if any, is its contrast or complement? What is its extension? What is its nature? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Clinical Anecdotes: A Painful Lack of WoundsChristopher Bailey (bio)Keywordsdepression, post-traumatic stress disorder (PTSD), evolution, fight-or-flight, veteran (treatment of)Colin came to me complaining of depression, which started after he got back from Iraq in 2005. Although he had served in the National Guard, he volunteered absolutely nothing about his time in Iraq as we spoke, instead focusing on other factors, like problems at his job and a family history (...) of depression.Colin's depression seemed serious but not severe. He had been functioning fairly well at work and was not suicidal, although his home life had begun to suffer. As the interview proceeded, I myself fell into Colin's blind spot, all but forgetting his tour of duty as I forged ahead with my list of questions. My avoidance was conscious at first, a deliberate reluctance to come across as one more morbidly curious onlooker recklessly inflaming the wounds of war.When Colin complained of irritability, however, and being kept awake by sinister, shadowy “flashes” at night, I knew I had to ask about Iraq. He was probably suffering from post-traumatic stress disorder, I decided, and was thus trying to avoid the very memories that were haunting and hunting him. And for fear of retraumatizing him (if not suffering second-hand trauma myself), I had colluded in his denial.So when I finally got around to asking about Iraq, I fully expected to hear horror stories, half-articulated perhaps, but all the more grisly for the graininess of their images. Instead, Colin surprised me. He had not experienced anything he considered traumatic. No bombs, bloodshed, or shattered bodies. And in fact, he felt like a “wimp” for having been assigned to a noncombat detail where he missed what might have been his last, best chance “to be a hero.”Most of us would consider this a good thing, but in Colin's case, it had left him feeling somehow uninitiated, like he had not done his part or proven his manhood. Contrary to my assumption, it was the lack of trauma that seemed to trigger his depression upon returning from Iraq. In a relatively safe homeland, rife with middle-class comforts and lacking all but metaphorical rites of passage, perhaps we all feel this way at some level.I pointed out to Colin that people have been dying everywhere in Iraq and under all different circumstances, not just combat. From my stateside perspective, just being there is brave. Although I meant to honor him, he seemed to take my offering as more evidence of his failure, reassuring me that nothing he did could ever compare with the unspeakable horrors endured by veterans of Viet Nam and World War II.Now, as a civilian, he questions whether or not he would respond with sufficient ferocity if, say, he had to defend his family against an attacker. Although powerfully built, Colin (to his credit) has never been a brawler or a bully. Nonetheless, [End Page 223] I have no doubt he could do whatever it took to protect his family. What concerns me more is the opposite: That in trying to prove himself, he might unwittingly put himself and his family in harm's way, if not hurt someone who was never really a threat to begin with.With a new family member, I too feel the burden of hypervigilance. But although terrorists, serial killers, and gangs grab headlines, activating our visceral alarm systems, data from the Centers for Disease Control and Prevention suggest that a sedentary lifestyle still exacts a higher death toll among white American men, like Colin and myself. Although the effect of inertia on the body has been discussed extensively, its impact on mental health has received relatively little attention. Maybe for a creature who evolved on the African savannah, competing over territory and trying not to get eaten, the absence of a visceral challenge can be as debilitating as too much of one.Colin seemed receptive to my concerns, which I took to be a good sign. Although insecure men are quick to fear emasculation, Colin did not seem to be the least bit threatened when I suggested a course... (shrink)

Benjamin Wurgaft 'How Heavy Light Can Be' _Film-Philosophy_, vol. 6 no. 9, May 2002 Joshua Shaw 'Struggling to See the Light' _Film-Philosophy_, vol. 6 no. 10, May 2002.

Drawing on the work of Irigaray and Levinas, this paper discusses the ethical limitations of Lacan's "mirror-stage" dynamic and interpolates a different interpretation of the material he uses to elaborate his theory. Close attention is paid to the significance of metaphors of vision and touch in the work of the three philosophers. The paper develops into an analysis of Irigaray's and Levinas's interpretations of touch as the differential site of ethics.

An interdisciplinary and jurisprudential primer that seeks to ground students in basic concepts that undergird and influence legal reasoning and process. Presented in clear and compelling prose that efficiently plugs this common gap in baseline knowledge. Student-friendly orientation that synthesizes numerous books on individual topics to create a full-blown inquiry into various jurisprudential fields. An even-handed and efficient student guide that includes Theory and the Law; Law and Economics; Political Philosophy and Law; American Governmental Structure: Its Impact on Law; Law, (...) Dispute Resolution, and the Adversary System; and Historical, Jurisprudential, and Multidisciplinary Influences on Law. (shrink)

If, following Masuzawa, Fitzgerald and others we assume that “the religious” is a category produced by Western colonial regimes in tandem with that of “the secular,” then consequently the post-secular would need to be post-religious, as well. Here I demonstrate how in one metropolitan case, Germany, the religious and secular divide is evoked to produce a particular exclusivist narrative of national identity. A substantial part of German civil society, media, and legal establishment mobilize an imagined culturally Christian vision of Germany (...) in order to exclude from public visibility and political participation German born Muslims of Turkish descent. The colonial twin categories of secular-religious still operate in the shaping of the German polity. Decolonizing it would thus require not only to enter a post-secular dialogue with religious presentations in the public sphere, as Habermas contends; rather a post-secular polity would require the post-religious. (shrink)