The aim of this article is to discuss whether the political thought of the late eighteenth-century British philosopher William Godwin--as expressed in his Enquiry Concerning Political Justice, published in three different editions during the 1790s--is best described as utilitarian. The significance of this issue and its resolution are threefold. First, it is important within Godwin scholarship. My objective is to rehabilitate the utilitarian reading. Second, attention to this issue informs understandings of late eighteenth-century utilitarianism. Third, it speaks to a methodological (...) problem in the history of ideas because ascribing a utilitarian moral theory to Godwin involves a rejection of the claim, associated with the work of Quentin Skinner, that we cannot ascribe to past thinkers concepts that they lack the linguistic means to express. (shrink)

Since the late 1960s Quentin Skinner has defended a highly influential form of linguistic contextualism for the history of ideas, originally devised in opposition to established methodological orthodoxies like the `great text' tradition and a mainly Marxist epiphenomenalism. In 2002, he published Regarding Method, a collection of his revised methodological essays that provides a uniquely systematic expression of his contextualist philosophy of history. Skinner's most arresting theoretical contention in that work remains his well-known claim that past works of political theory (...) cannot be read as contributions to `perennial' debates but must instead be understood as particularistic, ideological speech acts. In this article I argue that he fails to justify these claims and that there is actually nothing wrong at all with (where appropriate) treating past works of political theory as engaged in perennial philosophical debates. Not only do Skinner's arguments not support the form of contextualism he defends, their flaws are actually akin to those he identified in his critique of previous methodological orthodoxies. (shrink)

In this article, I chart some recent developments in the linguistic contextualist philosophy of history defended by Quentin Skinner. I attempt to identify several shifts in the way in which Skinner's position has been presented and justified, focusing particularly on his embrace of anti-foundationalism, his focus on rhetoric rather than speech-acts and his concern to recast contextualism as compatible with other interpretive approaches. In the final section, I reject the notion - suggested by Skinner and others - that a contextualist (...) philosophy of history might constitute a distinct form of political theorizing in itself. (shrink)

What should happen to a property holding after the death of its owner? One conventional answer to this question is that the owner can legitimately designate the beneficiary of a posthumous transfer through a written will. Yet this aspect of property ownership has received little in the way of philosophical attention or moral justification. Philosophers tend either to accept bequest as a conventional feature of property ownership or reject its legitimacy on egalitarian grounds. Dissatisfied by both approaches, this paper: provides (...) a conceptual individuation of bequest, drawing a distinction between it and other sorts of property transfer, such as inheritance; shows how the canonical, historical accounts of private property ownership have failed to justify bequest; outlines what any plausible justification of bequest will require, which I argue is an account of the posthumous interests such transfers serve; and concludes by briefly sketching the normative relevance of my justificatory account of the power to bequeath. (shrink)

The recent `religious turn' within Locke scholarship has stressed the need to understand his theological commitments when approaching his political thought. One area of interpretation that has been completely transformed by this heightened sensitivity to the religious roots of Locke's thought is his account of property ownership which, it is claimed, contains a `right to charity' — a subsistence entitlement that trumps established ownership rights. However, this increasingly accepted interpretive claim has been made without significant attention to the way in (...) which charity is deployed throughout Locke's writing. The aim of this article is to try and get to grips with Locke's various usages of the term and determine whether the concept he deploys is a consistent one. After discussion of the uncertain role charity plays in his account of property, we examine how it is defined in the Essay Concerning Human /nderstanding, and then turn to the crucial position it occupies in his theological corpus. Though Locke's understanding of charity seems fraught with ambiguities, the reason for these ambiguities relate to his configuration of charity as a disposition rather than a mere act , a configuration linked inextricably to his account of toleration. (shrink)

William Godwin is often cited in contemporary philosophical discussions of ethical impartiality, within which he functions as a sort of shorthand for a particularly crude and extreme act-utilitarianism, one that contains no foundational commitments other than the maximizing of some conception of the general good. This article offers a reinterpretation of Godwin's argument, by focusing closely on the ambiguous nature of its justificatory foundations. Although utilitarian political theories seem to have two possible justifications available to them – egalitarian and teleological (...) – there has been little effort to establish which one of them Godwin's argument for impartiality relies on. This problem becomes more complicated when it is acknowledged that Godwin actually provides two different justifications for impartiality, only one of which is consequentialist. The other seems to make a case based on the recognition of moral worth and virtue. This is something confirmed through analysis of Godwin's writings on equality and suggests his political theory is more complex than most philosophers are willing to admit. (shrink)

The question why Bevir's account of intentionality is conceptualized purely in terms of individual beliefs is important as such a conceptualization appears to depart from standard accounts of intentionality within the philosophy of mind, that include reference to individual desires. It is beliefs and desires which are usually considered the rock?bottom components of individual intentional states, yet Bevir defines weak intentions solely in terms of the former while explicitly rejecting attention to the latter. There are a number of difficulties which (...) an account of meaning that excludes reference to desires faces. Nevertheless, there are a number of reasons for historians of ideas to embrace a theory of meaning that includes reference to beliefs but not desires. Through an extension of a different argument put forward by Bevir, it is suggested that such a belief?based definition of the nature of meaning is made defensible through reference to an account of the identity of the history of ideas as a discipline, a distinct area of academic enquiry that can be ? and for good reasons is ? individuated from the history of human action. (shrink)

Thomas Paine is a legendary Anglo-American political icon: a passionate, plain-speaking, relentlessly controversial, revolutionary campaigner, whose writings captured the zeitgeist of the two most significant political events of the eighteenth century, the American and French Revolutions. Though widely acknowledged by historians as one of the most important and influential pamphleteers, rhetoricians, polemicists and political actors of his age, the philosophical content of his writing has nevertheless been almost entirely ignored. This book takes Paine's political philosophy seriously. It explores his views (...) concerning a number of perennial issues in modern political thought including the grounds for, and limits to, political obligation; the nature of representative democracy; the justification for private property ownership; international relations; and the relationship between secular liberalism and religion. It shows that Paine offers a historically and philosophically distinct account of liberalism and a theory of human rights that is a progenitor of our own. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

Introducing Applied Ethics Edited by Brenda Almond, Blackwell, 1995. Pp. 375. ISBN 0-631-19389-8. 45.00 (hbk), 14.99 (pbk). Environmental Ethics Edited by Robert Elliot, Oxford University Press, 1995. Pp. 255. ISBN 9-19-875144-3. 9.95 (pbk) Medicine and Moral Reasoning Edited by K.W.M. Fulford, Grant Gillett and Janet Martin Soskice Cambridge University Press, 1994. Pp. 207. ISBN 0-521-45325-9 37.50 (hbk), 12.95 (pbk). Enlightenment and Religion. Rational Dissent in Eighteenth-century Britain Edited by Knud Haakonssen, Cambridge University Press, 1996. Pp. xii + 348. ISBN (...) 0-521-56060-8. 40.00. Dialettica, Arte e Societ : Saggio su Theodor W. Adorno By Giacomo Rinaldi, Quattroventi, Urbino, 1994. Pp. 205. L. 30,000. Relevance: Communication and Cognition, new revised edition, By Dan Sperber and Deirdre Wilson, Blackwell, 1995. Pp. 326. ISBN 0-631-19878-4. 15.99. Autobiographical Reflections By Eric Voegelin (Edited, with Introduction, by Ellis Sandoz), Louisiana State University Press, 1996. Pp. 131. ISBN 0807120766 $10.95. (shrink)

A common view of Pacifism is that it represents a splendid but unrealistic ideal: splendid because it would be best if all men acted pacifistically, unrealistic because there is no reason to believe that they will all so act, and if only some do while others do not, the former will be at the mercy of the latter, to be preyed upon like lambs among lions. Far better, therefore, that we bomb, kill, burn, ravage, and destroy in defense of what (...) we cherish than that we accept such a dangerously simplistic philosophy; so long as we do so with heavy hearts at the knowledge of what this signifies about the imperfection of man and the world, and with the hope that we are in the process—by a kind of moral alchemy—helping to create a future in which men may live less barbarously. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE MOB AND THE VICTIM IN THE PSALMS AND JOB Robert Hamerton-Kelly Woodside Church IrecaiI a passage from Elie Wiesel's novel, Night, where, looking at the frail body of a young boy writhing on the gallows—his body weight was too light to kill him outright when he dropped through the trap door—someone asksthe narrator, "Where is nowyourGod?" This question is often on my mind, not least because for (...) the last seven years ofmy tenure at Stanford I studied ethnic conflict and filled my mind with the most discouraging images. I found myselfsaying on occasion that I felt ashamed to be a human being, which was only a slight exaggeration. I noted with wry amusement that a few years ago it was reported that the wolves were fleeing from the Caucasus in great numbers because ofthe human violence there, a sad irony in the light of Thomas Hobbes' motto, Homo homini lupus. I had long suspected thatthat was an insult to wolves, and now I had the proof. Lately we have Philip Gourewitch's new book on the Rwanda holocaust of 1994, where they killed one million people in ten weeks, not with weapons ofmass destruction butwith machetes and clubs primedwith six-inch nails, and Rwanda is a Christian country. The voice ofconscience cries out, "Where is our God?" in all this; why does He spend his time causing statues to ooze oil in suburban Massachusetts rather than defending the children of Kosovo against depraved nationalists.1 It is some comfort that the psalmist cried the same question and thus provides a convenient way into a meditation on violence in the Psalms. It occurs first in 42,3: "I have no food but tears / day and 1I refer to the phenomena reported in connection with the comatose teenage girl, Audrey Sosa, who is believed by some to be a channel for miracles. 152Robert Hamerton-Kelly night:/ and all day long men say to me,/ Where is now your God?" and again at 42,10, "Nearly breaking my bones / my oppressors insult me / as all day long they ask me / Where is now your God?" In 79, 10 it occurs in a national lament, "Why should the pagans ask, Where is their God?" and this recalls two prophetic oracles, in Joel 2,9, "Spare yourpeople Yahweh!/ Do not make your heritage a thing of shame, a byword for the nations./ Why should it be said amongthe nations,/ Where is their God?" and Micah 7,10 "When my enemy sees it (my vindication)/ she will be covered with shame,? she who said to me: Where is Yahweh your God?" So there are two classes of such sayings, one by an individual and one by the nation. Much ink has been spilled on the questions, Who is the victim?, and Who are the enemies? The answers have canvassed all the possibilities from the lone individual beset by spiritual temptations, or David himselfin his days and nights as a fugitive, to the nation beset by rival nations.2 The victim surrounded by persecutors is clearly a major category in the Psalms, present in two thirds ofthe collection; one hundred out ofthe one hundred and fifty explicitly or implicitly refer to a victim surrounded by enemies.3 Let me cut to the chase and recall that according to René Girard's mimetic theory, which I take as a point of departure, the situation of the victim surrounded by a mob ofenemies is a structural not an historical situation.4 The deep structure ofhuman history is a victim surrounded by the mob, a lamb slain since the foundation ofthe world. This deep structure controls the shape of emergent history but that emergence conceals its deep structure by turning history into myth. Myth covers up the blood stains and stifles the voice of the victim, myth accuses the victim, presents the victim as guilty or willing and the persecutors as innocent. To this day much that claims to be history is really myth. History happens only when the voice ofthe victim comes to word, and for that reason the gospel is irreducibly history and not myth. The 2Raymund Schwager (53ff) gives the following information... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 28.2 (2004) 324-341 [Access article in PDF] Charles Lamb: Professor of Indifference Tim Milnes University of Edinburgh Nothing puzzles me more than time and space, and yet nothing puzzles me less, for I never think about them.1 I The name of Charles Lamb—essayist, poet, and notorious punster—does not loom large in studies of the philosophy of the English Romantics. The reasons for this initially (...) unsurprising fact range from the personal and obvious to the cultural and curious. Tied for most of his adult life to a clerk's desk at the East India Company, and to the care of his mentally ill sister at home, Lamb was rarely permitted the leisure even to dally in the expansive visionary landscapes explored in the epic works of consciousness of his friends Samuel Taylor Coleridge, William Wordsworth and Robert Southey. And yet, as the 1810 quip to Manning recorded above suggests, his reluctance to engage with philosophy is not merely attributable to the straitened life of the journeyman scribe. Such a remark is quite typical of Lamb's conscious attempt, in the face of a culture increasingly driven by the dissemination of knowledge, to cultivate an imaginative space the reverse of the knowing or "philosophical." It is this attitude that makes him more, not less, interesting alike for the intellectual historian and the philosopher.Lamb's avowed carelessness about matters philosophical is as familiar to his readers as the persona of "Elia" adopted for the essays he wrote for the London Magazine in the early 1820s. It is also just as beguiling and intriguing. Lamb's resistance to philosophy and his epistemic insouciance both trade on the suggestion that the desirable mind is the [End Page 324] ironic mind, reflecting—or, perhaps, refracting—a transitional and forever "imperfect" subjectivity. Correspondingly, his essays frequently invoke figures of liminality, of being in two or more states at once: whether between dreams and consciousness in "Witches, and other Night Fears" (1821); past and present in "Distant Correspondents" (1822); truth and lies in "Imperfect Sympathies" (1821); or literal and figurative selves in the imponderable relationship between "Lamb" of "On Christ's Hospital" (1813) and "Elia" of "Christ's Hospital Five and Thirty Years Ago" (1820).2 Moreover, this self-styled figure of the writer as always between alternate and often contrary conditions, beliefs and identities—what Lamb termed his "bi-parted nature"—has itself become a stock descriptor among Lamb's commentators.3 It is not difficult, for example, to detect its presence in Coleridge's portrayal of his friend as "one hovering between earth and heaven,"4 as well as De Quincey's depiction of a sleeping Lamb as "the image of repose midway between life and death, like the repose of a sculpture."5 More recently, it has shaped Jane Aaron's exploration of his proclaimed "double singleness"6 and Seamus Perry's characterisation of his "borderland," "serious-non-seriousness."7Understandably, critics of a certain bent have sought to link these features of Lamb's work, arguing that the centrifugal properties of his writing display an aversion to categorical "difference" that is directly related to his suspicion of the dualisms of systematic belief-systems. Gerald Monsman, for example, argues that insofar as Lamb's essays undermine "all transcendental reconciliations or definitive closures," they "appear to be sly critiques of the central dogmas of romanticism."8 However, to class Lamb's writing as radically decentred or self-deconstructing is to miss the profound nostalgia it evinces at critical moments for a neutral ground and a sense of belonging. Lamb's indifference to knowledge, and to philosophy as the pursuit of certain knowledge, is constantly challenged by his fear of imaginative dissolution. Correspondingly, Lamb/Elia's indifferent location between the real and the fictive never quite manages completely to repress the desire for truth. And yet, "indifference," quite apart from being a term that both fascinated and repelled Lamb himself, aptly characterises both his attitude to philosophy and knowledge on one hand, and the liminal properties of his prose on the other. Freud provides a... (shrink)

International relations are in constant turbulence. Globalisation, the rise and fall of superpowers, the fragilisation of the EU, trade wars, real wars, terrorism, persecution, new nationalism and identity politics, climate change, are just a few of the recent disturbing developments. How can international issues be understood and addressed from a Christian faith perspective? In this book answers are presented from various Christian traditions: Neo-calvinism, Catholic social teaching, critical theory and Christian realism. The volume offers fundamental theological and Christian philosophical perspectives (...) on international relations and global challenges, case studies about inspiring Christian leaders such as Robert Schuman, Dag Hammarskjöld, Abraham Kuyper and prophetic critiques of supranational issues. (shrink)

Theories of discourse bring to realism new ideas about how knowledge develops and how representations of reality are influenced. We gain an understanding of the conceptual aspect of social life and the processes by which meaning is produced. This collection reflects the growing interest realist critics have shown towards forms of discourse theory and deconstruction. The diverse range of contributions address such issues as the work of Derrida and deconstruction, discourse theory, Eurocentrism and poststructuralism. What unites all of the contributions (...) is a sense that it is essential to provide a realist alternative to the hitherto dominance of social constructionism, hermeneutics and postmodernism, over many of the issues discussed. By developing a realist perspective the different authors attempt to embed discourse within the structured nature of the reality of the world. Realism can situate language, discourse and ideology within context specific, or 'causally efficacious' circumstances. Realism can help to uncover issues of power, representation, and subjectivity and how discursive and other social practices produce real effects. This can help us understand the manner in which social structures are reproduced through various forms of ideology and discourse. And by knowing this, we can start to address questions concerning human emancipation and how the world is to be transformed. (shrink)

Ideas about heredity and evolution are undergoing a revolutionary change. New findings in molecular biology challenge the gene-centered version of Darwinian theory according to which adaptation occurs only through natural selection of chance DNA variations. In Evolution in Four Dimensions, Eva Jablonka and Marion Lamb argue that there is more to heredity than genes. They trace four "dimensions" in evolution -- four inheritance systems that play a role in evolution: genetic, epigenetic, behavioral, and symbolic. These systems, they argue, can (...) all provide variations on which natural selection can act. Evolution in Four Dimensions offers a richer, more complex view of evolution than the gene-based, one-dimensional view held by many today. The new synthesis advanced by Jablonka and Lamb makes clear that induced and acquired changes also play a role in evolution.After discussing each of the four inheritance systems in detail, Jablonka and Lamb "put Humpty Dumpty together again" by showing how all of these systems interact. They consider how each may have originated and guided evolutionary history and they discuss the social and philosophical implications of the four-dimensional view of evolution. Each chapter ends with a dialogue in which the authors engage the contrarieties of the fictional "I.M.," or Ifcha Mistabra -- Aramaic for "the opposite conjecture" -- refining their arguments against I.M.'s vigorous counterarguments. The lucid and accessible text is accompanied by artist-physician Anna Zeligowski's lively drawings, which humorously and effectively illustrate the authors' points. (shrink)

'...a challenging and useful book, both because it provokes a careful scrutiny of one's own basic ideas regarding evolutionary theory, and because it cuts across so many biological disciplines.' -The Quarterly Review of Biology 'In my view, this work exemplifies Theoretical Biology at its best...here is rampant speculation that is consistently based on cautious reasoning from the available data. Even more refreshing is the absence of sloganeering, grandstanding, and 'isms'.' -Biology and Philosophy 'Epigenetics is fundamental to understanding both development and (...) gene expression, and not surprisingly, evolutionary biologists have long been fascinated with its proper place in evolutionary theory...Enter Jablonka and Lamb, who provide a thoughtful review of the recent molecular literature and suggest a number of potential consequences.' -EvolutionSince first publication of this controversial book, much of the initial opposition to the ideas it contained has been replaced by a general, although often grudging, acceptance of them. Advances in knowledge, especially at the molecular level, have enhanced general awareness and interest in epigenetics and the evolution of systems that store and transmit information and put any of the authors' speculations on a more solid basis. This paperback edition contains a new Preface that sets out the major changes in the scientific world and in the authors' own thinking that have occurred since the book was published. A new Appendix provides a selected bibliography of the many books and articles about epigenetic inheritance and its role in evolution that have appeared since first publication. (shrink)

This paper is a critique of forgiveness therapy that focuses on the cultural contexts in which forgiveness therapy arose, with a special focus on the movement to address the victimization of women. I describe forgiveness as described by forgiveness therapy advocates and the moral and non-moral benefits claimed on its behalf. I then describe the cultural context that may explain the popularity of this form of therapy at this historical moment; the first context is a broad cultural context, looking at (...) ideologies and practices that support forgiveness as a therapeutic intervention; the second context is the more narrow context of a movement within the field of psychology called "positive psychology" that also supports forgiveness interventions; and the third context, is the ideologies and narratives around victimization and in particular victimization against women that have led to an application of forgiveness therapy for victims of abuse . After describing these three contexts in which forgiveness therapy arose, I present a critique from a feminist as well as a broader humanistic/psychodynamic perspective. 2012 APA, all rights reserved). (shrink)

A sourcebook for developing and facilitating collaborative groups capable of continuously adapting to anticipate the evolving learning needs of students. Based on a theoretical foundation of schools as complex systems in which linear management models are no longer sufficient.

Classical American pragmatism: the pragmatist -- Enlightenment-and its problematic semantics -- Analyzing pragmatism: pragmatics and pragmatisms -- A Kantian rationalist pragmatism: pragmatism -- Inferentialism, and modality in Sellars's arguments against -- Empiricism -- Linguistic pragmatism and pragmatism about norms: an arc of -- Thought from Rorty's eliminative materialism to his pragmatism -- Vocabularies of pragmatism: synthesizing naturalism and -- Historicism -- Towards an analytic pragmatism: meaning-use analysis -- Pragmatism, expressivism, and anti-representationalism: -- Local and global possibilities.

Research on corporate social responsibility has traditionally focused on managerial discretion and stakeholders’ influence. This study extends current research by addressing the effect of family firms and institutional owners on CSR performance, namely, CSR strengths and concerns. Based on stewardship theory and the socioemotional wealth perspective, we propose that family firms are more likely to value CSR performance. Next, drawing from multiple agency theory, we predict that institutional owners, unlike family owners, will influence a firm’s CSR performance differently. We tested (...) our hypotheses using a sample of 153 firms from 1994 to 2006 and found general support for our hypotheses. A higher percentage of family owned equity and the presence of a family CEO are found to increase CSR strengths, whereas transient institutional owners have an opposite effect. The presence of a family CEO and founding family are found to reduce CSR concerns. Contrary to our predictions, dedicated institutional owners are positively associated with CSR concerns. (shrink)

Develops a theory of culture based on a metaphysics that elaborates on the Platonic and Confucian traditions. In Metaphysics of Goodness, Robert Cummings Neville extends Alfred North Whitehead’s project of cultural studies, which was based on a new metaphysics that Whitehead developed in Adventures of Ideas. Neville’s focus is value or goodness in many modes. The metaphysics treated in this book derive from the Platonic and Confucian traditions, with significant modifications of Whitehead, Peirce, Dewey, Confucius, Xunzi, and Zhou Dunyi. (...) Part one develops a theory of form based on a metaphysics of harmony. Part two elaborates a theory of art based on a metaphysics of beauty. Part three sketches a theory of personhood based on a metaphysics of obligation. Part four discusses civilization in a systematic way based on a metaphysics of flourishing. Throughout the book, Neville elaborates a theory of interpretation that is inspired by Peirce, Dewey, and Xunzi but is not limited to their ideas. While the reasoning of the book is concise, it employs methodologies from many kinds of philosophy, art criticism, ethics, and cultural studies, and sees philosophy as needing to learn from all these disciplines. “Neville’s work is informed by a lifelong engagement with the most important philosophers in history, including Plato, Aristotle, Whitehead, and Dewey. Here, he offers an important argument that there is beauty not only in how people see the world, but also in the world itself.” — Kevin Schilbrack, Appalachian State University. (shrink)

Universities have long played an important role in preparing thinkers and leaders who go on to have significant impact around the world. But if the world needs wise thinkers and good leaders, then how might modern universities educate leaders of character, particularly in a pluralistic context where many educators are reluctant to see the university as a site of moral formation? This article shares insights from one specific program, the Oxford Global Leadership Initiative, an extra-curricular program that seeks to help (...) diverse cohorts of graduate students develop the ethical qualities of character needed for leaders to serve the common good. Drawing upon qualitative data collected over three years of program activity to illuminate and illustrate our argument, we address three questions: Can virtues of character necessary for good leadership be cultivated in a university setting among a culturally diverse group of students? How can a character-based leadership program meet the particular developmental needs of “emerging adults”? and How might the program’s impact translate into society and culture? We conclude that a program integrating character and leadership can make valuable contributions to the ethical and professional development of postgraduate students. (shrink)