Whether you are a sophisticated critic or an untrained spectator, when it comes to our experience of dance, we are generally able to appreciate the way a dancer’s bodily movements fit the music. Our experience of dance thus lends itself to a range of crossmodal judgments, that is, our perception of dance enables us to make claims that purport to be about how bodily movements which can be visually seen fit together with aspects of the music which can be heard (...) or felt. But we are not determined to perceive every case of fit unproblematically. That it is possible one may fail to initially perceive a fit that others claim ought to be viewable suggests that there is a normative dimension to this phenomenon. In this article, I argue that we can explain the source of this normativity with a multisensory account of dance. More specifically, I argue that dance is a novel feature type, a feature of perceptual experience that is essentially multimodal. The basic perception of dance, which grounds more sophisticated forms of judgment concerning crossmodal fit downstream, is the actualization of a unique multisensory capacity that non-inferentially tracks a real, fundamental connection between music and movement. (shrink)

Marie was 15 when her abdominal pain began. After two years of negative work-ups, countless visits to gastroenterologists, and over 70 days of high school missed, she found herself readmitted to the hospital. “Refractory abdominal pain” was her ostensible diagnosis; “troubled teen” who was “going to be difficult” was embedded in the emergency department’s sign-out. When the medical team arrived to meet Marie, she was huddled in the corner of her hospital bed, silent and withdrawn. Her intern noted the numerous (...) scars cutting across her forearms as she felt for her radial pulses. Marie squirmed in pain when the intern palpated her abdomen.The ED’s work-up had been negative for abdominal pathology. When the... (shrink)

As I stood outside of Carlos's room, I felt caught on the horns of a dilemma. It seemed impossible to truly “be there” for Carlos without sacrificing my other intern duties. This tension pervaded much of my residency training, as I often found myself spending more time completing chart notes, answering pages, and giving sign out than I did at the bedside with my patients. I knew I had a duty to “do my job”—I could not let my team (...) down. But what about my duty to Carlos, a duty to act on my intuition and try to “get to the bottom” of his illness, if that was even possible? And what about my thirteen other patients? Wasn't I was their doctor as well? I have spent countless hours studying the ethical frameworks for medical rationing. And yet no framework could have told me how to weigh my intuition in that crucial moment of decision-making, or when it was okay to leave a few notes unfinished in order to have the time to talk with Carlos. Suddenly, I knew what I had to do. (shrink)

An investigation of some of the most contentious debates of our time, Galileo's Middle Finger describes Alice Dreger's experiences on the front lines of scientific controversy, where for two decades she has worked as an advocate for victims of unethical research while also defending the right of scientists to pursue challenging research into human identities. Dreger's own attempts to reconcile academic freedom with the pursuit of justice grew out of her research into the treatment of people born intersex (formerly (...) called hermaphrodites). The shocking history of surgical mutilation and ethical abuses conducted in the name of "normalizing" intersex children moved her to become a patient rights' activist. By bringing evidence to physicians and the public, she helped change the medical system. But even as she worked to correct these injustices, Dreger began to witness how some fellow liberal activists, motivated by identity politics, were employing lies and personal attacks to silence scientists whose data revealed inconvenient truths. Troubled, she traveled around the country digging up sources and interviewing the targets of these politically motivated campaigns. Among the subjects she covers in the book are the anthropologist Napoleon Chagnon, falsely accused in a bestselling book of committing genocide against a South American tribe; the psychologist Michael Bailey, accused of abusing transgender women; and the evolutionary biologist E. O. Wilson, accused of fomenting rightwing ideas about human nature. Galileo's Middle Finger describes Dreger's long and harrowing journey back and forth between the two camps for which she felt equal empathy: social justice warriors and researchers determined to put truth before politics. (shrink)

The essays collected in this volume, appearing between the years 1939 and 1958, include all of the late Professor J. L. Austin's published papers, and in addition two unpublished papers, ‘The Meaning of a Word’ and ‘Unfair to Facts’, as well as an unscripted talk, ‘Performative Utterances’, given in the Third Programme of the B.B.C. in 1956. The editors, J. O. Urmson and G. J. Warnock, have performed a real service in making these papers available in one volume; for the (...) cumulative impact of the method Austin pursued in doing philosophy, and the questions this method raises, can be felt and appreciated more fully when a considerable assemblage of illustrative papers is brought together. The debt Austin owes to the tradition to which G. E. Moore and Wittgenstein contributed is quite clear, and the divergences from them are equally clear. In reviewing the contents of the ten articles in this volume I shall try to single out what is unique about his contribution, in particular what features of his procedure, falling as it does under the general classification ‘linguistic analysis’, were so distinctive as to win for it the attention accorded to a new departure. (shrink)

This paper argues that independent auditors have lost sight of their obligation to be truly impartial, and have increasingly adopted an attitude of client advocacy. We argue that auditors have a professional obligation to go beyond merely passing judgment on whether client accounting methods are acceptable under GAAP, and to judge whether the principles adopted are the most appropriate under the circumstances. We then review recent evidence which suggests that auditors have abandoned this objective in favor of advocating client-preferred principles. (...) The results of a survey of public accountants employed by small CPA firms indicates that, in a scenario in which an auditor did not feel that the client's accounting treatment was the most appropriate under the circumstances but it was recognized as an acceptable alternative under GAAP, advocacy of the client-preferred approach is considered appropriate and is very likely to occur in practice. In less subtle cases (e.g., when the auditor did not feel that the client's treatment provided the best reflection of the economic substance of the underlying transactions), survey participants as a group were ambivalent regarding the appropriateness of client advocacy, and felt that subordination of judgment was likely to occur in practice. The results also indicate that engagement risk, or the risk that the firm will be harmed by aggressive behavior, affects judgments of both the appropriateness and likelihood of subordination of judgment. These findings suggest that auditors have adopted an ideology of client advocacy, within the constraints of engagement risk. (shrink)

In Perception: First Form of Mind, Tyler Burge develops an understanding of the most primitive type of representational mind: perception. Focusing on its form, function, and underlying capacities, as indicated in the sciences of perception, Burge provides an account of the representational content and formal representational structure of perceptual states, and develops a formal semantics for them. The account is elaborated by an explanation of how the representational form is embedded in an iconic format. These structures are then situated (...) in current theoretical accounts of the processing of perceptual representations, with an emphasis on the formation of perceptual categorizations. An exploration of the relationship between perception and other primitive capacities-conation, attention, memory, anticipation, affect, learning, and imagining-clarifies the distinction between perceiving, with its associated capacities, and thinking, with its associated capacities. Drawing on a broad range of historical and contemporary research, rather than relying on introspection or ordinary talk about perception, Perception: First Form of Mind is a scientifically rigorous and agenda-setting work in the philosophy of perception and the philosophy of science. (shrink)

Book synopsis: New work on a hot topic by an outstanding team of authors At the intersection of several central areas of philosophy It is the linguistic job of singular terms to pick out the objects that we think or talk about. But what about singular terms that seem to fail to designate anything, because the objects they refer to don't exist? We can employ these terms in meaningful thought and talk, which suggests that they are succeeding in fulfilling their (...) representational task. A team of leading experts presents new essays on the much-debated problem of empty reference and thought. In the 1960s and 1970s Keith Donnellan, David Kaplan, Saul Kripke and Hilary Putnam initiated a revolution in the then standard conception of reference—a concept at the core of philosophical inquiry. The repercussions of the revolution, particularly felt in metaphysics and epistemology, were soon refined by other influential writers such as Tyler Burge, Gareth Evans, and John Perry. They argued that some linguistic and mental representations have contents individuated by what they are about—by ordinary referents of expressions such as proper names, indexicals, definite descriptions and common nouns, i.e. by planets, people or natural kinds. The view was at odds with a central philosophical presumption at that time: that cognitive and linguistic access to objective reality is indirect and accidental, mediated by general descriptive characterizations, the only constitutive semantic feature of the expressions; hence its ontological and epistemological repercussions. A turning-point in the debate about how linguistic and mental representation reach external contents concerned the nature of empty mental and linguistic representations, framed by means of the very same expressions crucially invoked in the Donnellan-Kaplan-Kripke-Putnam arguments. The papers in this volume address different aspects of reference and thought about the non-existent. (shrink)

Douglas Walton’s work is extremely vast, multifaceted, and interdisciplinary. He developed theoretical proposals that have been used in disciplines that are not traditionally related to philosophy, such as law, education, discourse analysis, artificial intelligence, or medical communication. Through his papers and books, Walton redefined the boundaries not only of argumentation theory, but also logic and philosophy. He was a philosopher in the sense that his interest was developing theoretical models that can help explain reality, and more importantly interact with it. (...) For this reason, he proposed methods that have been used for analyzing different types of dialogical interactions, and modeling procedures for regulating them. (shrink)

This article explores how corporate governance processes and structures are being used in large Australian companies to develop, lead and implement corporate responsibility strategies. It presents an empirical analysis of the governance of sustainability in fifty large listed companies based on each company’s disclosures in annual and sustainability reports. We find that significant progress is being made by large listed Australian companies towards integrating sustainability into core business operations. There is evidence of leadership structures being put in place to ensure (...) that board and senior management are involved in sustainability strategy development and are then incentivised to monitor and ensure implementation of that strategy through financial rewards. There is evidence of a willingness to engage and communicate clearly the results of these strategies to interested stakeholders. Overall, there appears to be a developing acceptance amongst large corporations that efforts towards improved corporate sustainability are not only expected but are of value to the business. We suggest that this is evidence of a managerial shift away from an orthodox shareholder primacy understanding of the corporation towards a more enlightened shareholder value approach, often encompassing a stakeholder-orientated view of business strategy. However, strong underlying tensions remain due to the insistent market emphasis on shareholder value. (shrink)

TWEEN POP examines the creation of the "tween" in the early 2000s as a gendered and raced consumer audience. The tween, aged nine to twelve, and usually thought of as a white girl, occupies a temporality between childhood and adolescence: she has aged out of children's products but is too young to fully engage in marketing directed at teenagers. But, as Tyler Bickford argues, this seemingly narrow market grew to broadly include four to fifteen year olds, with producers and (...) marketers pulling upwards and downwards by creating material that would attract younger viewers and teenagers, thereby creating a demographic that expanded, rather than limited, the traditional reach of child and teenage markets. According to Bickford, the key to this expansion was pop music, as it provided an intensity of experience that mirrored childhood in its investments in emotional authenticity, cultural value, and relational intimacies. In other words, pop music needed to be both intimate and public--a tension that Bickford argues defined the tween's positionality as well--and tween pop did so by pairing the mainstream pop of adulthood with images and lyrics suitable for younger audiences. Throughout the book, Bickford reveals how childhood's status as a private domestic position outside of politics was not a hindrance to the cultivation of children as a mass audience but rather was the very foundation of that project. By creating an intimate public of tween pop, the tween music industry was able to position tweens as still within the private domestic sphere of family life, but connected in a broader public of other tween-pop-listening tweens. Chapter 1 looks at Kidz Bop music videos to argue that the tween music industry framed childhood domesticity as complementary to participation in a public culture. Chapter 2 focuses on Disney Channel's popular music programs' efforts to engage older children, particularly older girls, in their marketing tactics. Chapter 3 analyzes the Disney Channel show Hannah Montana and its foregrounding of tensions between girlhood, public culture, and family. Chapter 4 attends to how whiteness served as central to the tween construction of innocence and childhood. Bickford concludes the book by periodizing the tween moment as the decade from 2001 to 2011, and then outlines the developments in popular culture for children since that time. This book will be of interest to students and scholars of ethnomusicology, feminism and gender studies, and cultural studies. (shrink)

“Pick a card, any card. This has to be a completely free choice.” the magician tells you. But is it really? Although we like to think that we are using our free will to make our decisions, research in psychology has shown that many of our behaviours are automatic and unconsciously influenced by external stimuli (Ariely, 2008; Bargh & Chartrand, 1999; Newell & Shanks, 2014; Nisbett & Wilson, 1977), and that we are often oblivious to the cognitive mechanisms that underpin (...) our decision (Wegner, 2002, 2003). Magicians have exploited this illusory sense of agency for a long time, and have developed a wide range of techniques to influence and control spectators’ choices of such things as card, word, or number (Annemann, 1933; Banachek, 2002a; Jones, 1994; Turner, 2015). These techniques are instances of what is called forcing. -/- Many forces are extremely effective, illustrating various weaknesses in our sense of control over decisions and their outcomes. Researchers have started to investigate them in various ways (Kuhn, Pailh s, & Lan, 2020; Olson, Amlani, Raz, & Rensink, 2015; Pailhes & Kuhn, 2020b, 2020c; Shalom et al., 2013) and are beginning to obtain valuable insights into decision-making processes as well as a better understanding of the cognitive mechanisms that lead people to experience an illusory sense of free will and of agency. -/- Although magicians have acquired large amounts of knowledge in covertly controlling people’s choices, much of this knowledge is only discussed in the context of individual magic tricks, or in books that are not readily accessible to non-magicans. As we and others have argued elsewhere (Ekroll, Sayim, & Wagemans, 2017; Kuhn, 2019; Kuhn, Amlani, & Rensink, 2008; Kuhn, Caffaratti, Teszka, & Rensink, 2014; Macknik et al., 2008; Olson et al., 2015; Olson, Landry, Appourchaux, & Raz, 2016; Shalom et al., 2013; Thomas, Didierjean, Maquestiaux, & Gygax, 2015), a particularly effective way of making this knowledge more available is via the creation of taxonomies centered around psychological mechanisms (Rensink & Kuhn, 2015). For example, the psychologically based taxonomy of misdirection (Kuhn et al., 2014) helps draw links between misdirection and formal theories of perception and cognition. -/- Our aim here is to apply a similar process to the knowledge magicians have about forcing. The present paper develops a psychologically based taxonomy of forcing techniques with two goals in mind. Firstly, it should help uncover the various psychological mechanisms that underlie forcing techniques. Secondly, it should facilitate knowledge transfer between magicians and psychologists. Among other things, this knowledge will allow researchers to gain new insights into the mechanisms underlying decision-making, and the feeling of free will and of agency over choice. We start by defining the magician’s force and then look at some of the past classifications of forcing. (shrink)

Kalevi Kull’s target article importantly rejects the argument from biological aesthetics, that beauty is a product of natural selection. Instead, beauty is a reflection of the ongoing diversity of free semiotic choosing and fitting. From this view, biosemiotic aesthetics could become the semiotic branch par excellence, in its theorization of the origins of what has always been the central interest of general semiotics. The narrow argument about sexual selection is couched inside the broader ambition to establish a biological but nonreductive (...) definition and scope for aesthetics itself. One of the most important services biosemiotics can provide to the larger community is to bestow upon it some really unifying general principles applicable to all branches of semiotics, and the theory of biosemiotic aesthetics promises to do just this. General semiotics may later adopt some of Kull’s present theorization and apply it to the textual concerns which Kull prefers to consign to other specialists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Transformation:Power in Persistence and PerspectiveTyler BendrickWe've got another meth napper," my resident stated. With an introduction like that, it is hard not to be immediately labeled as a "difficult patient." Being the only Spanish-speaking person on the team, I, a third-year medical student, became the primary point of contact for this severely injured patient. He was an only-Spanish-speaking, 36-year-old male admitted [End Page 7] to our trauma service (...) after he was hit by a truck while riding his bicycle. Unbeknownst to me at the time, the 14 days I spent caring for this man would become one of the most pivotal learning experiences of my medical school career. It changed not only how I understand and approach "difficult patients" but expanded my knowledge of the complexities and challenges of the current healthcare system and how we, as physicians and healthcare providers, can deliver the best care to patients with low health literacy and limited resources.So, what is a "meth napper?" I questioned. "Well, meth is a super stimulant," my resident explained. "When people are frequent meth users, they get used to functioning normally with high levels of stimulants in their body, reducing the normal regulation of wakefulness. When the amphetamine is removed (such as upon admission to the hospital), the body is left to fend for itself, and thus patients oftentimes sleep for 23 hours a day for about 3 to 5 days while their body works to detox and normalize hormones."As predicted, my new friend, "Joe," was napping when I first went to see him. Thinking back, the word "napping" does not accurately describe his level of somnolence. He was virtually unarousable, and I took to a sternal rub to wake him up at 5 a.m. after his traumatic exploratory laparotomy the night before. Once aroused, he was furious. "Estoy bien. Tengo dolor y tengo hambre," he grunted at me. (I am fine, and I am in pain and hungry!). "Ok, Joe," I replied in Spanish, "I am just going to do a quick exam and you can go back to sleep. We will give you medications for your pain. You had a big surgery on your intestines, so you cannot eat or drink right now. If everything goes well in the next couple of days and you start walking around, we can advance your diet." He begrudgingly let me examine him, never opening his eyes, and I left and went about my day.We continued this routine for five days. I would periodically check on him and usually found him sleeping. When awake, he refused to work with physical therapists, get up and walk or go to the bathroom, shower, use his spirometer, or converse with the nursing staff. He seemed completely disinterested in recovery. About day three, we slowly advanced his diet to clear liquids so he could quench his thirst. Sometimes his wife was there, and she would ask for updates, to which I could only reply, "We have to wait until he is more awake or willing to work with us." I was getting frustrated, as it seemed that his noncompliance was becoming his barrier to discharge.But on day six, everything changed. I went to check on Joe, and he was wide awake, vomiting, and irate. He shouted that he was in incredible pain, and his incision was wet. He was also complaining that he had not eaten in five days, and was insisting that we were starving him. Again, I calmly explained (as I had multiple times a day for the past five days) that his major abdominal surgery prevented us from feeding him until his intestines healed. We were giving him fluids and nutrition through his IV lines, so he was not starving to death. I rushed to get my resident to examine his oozing wound, and after a CT scan and an x-ray, we discovered what we feared: His wound had opened down to the fascia, "dehiscence," as it is called. On top of this, he now had a bowel obstruction, causing his vomiting. His lack of mobility for the past five days had slowed his... (shrink)

This article approaches different moments of Nietzsche’s cause for the abolition of castigation, identifying a turn from determinist arguments towards a new point of view we have been calling necessitarianism. The idea is that this change is an answer to the realization that value attribution is inevitable, and a new elaboration on the origins of morals, when the philosopher detaches from utilitarian concepts, with consequences for his moral psychology and theory of value. This change is operated by the political vocabulary (...) introduced by the concept of will to power. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"It Not the Only One":Womanist Resources for Reflection in Buddhist StudiesCharles HalliseyGood writers teach me that there is a world in our eye, but it not the only one.—Emily Townes1In this paper, I wish to consider some of the resources Womanism offers to those of us in Buddhist Studies that we can profitably take up for reflection as we look to the futures that our academic community can have.2 (...) At the outset of this essay, however, I am aware that some scholars of Buddhisms—whether their work is grounded in philology or historiography, or they also consider themselves engaged in Buddhist critical and constructive reflection—may, upon hearing my intent to explore this topic, react with their own versions of Tertullian's expletive, "What has Athens to do with Jerusalem?"3 It is with the possibility, indeed likelihood, of that expletive in mind that I want to make the case that Womanist analysis invites Buddhist Studies on a productive journey and suggests new interpretive possibilities. Womanism opens up a critically self-conscious space that helps us to reflect upon what we want to know and how we do know. What I have in mind is the lesson offered by Emily Townes, a Womanist ethicist, when she says, "Good writers teach me that there is a world in our eye, but it not the only one."4Over the years, I have had numerous occasions when speaking to students about their plans to pursue graduate work in the study of Buddhism to remember a question put to me by my own teacher, John Ross Carter. It happened when I was still an undergraduate and I was considering going to graduate school to continue studying Buddhism. He listened carefully to what I had to say, and when I was finished he said, "It all sounds good, quite good, but I only have one question. What good is it for anyone else?" Now, perhaps more than then, I see just how important that question is, both personally and institutionally; it is one that we should ask ourselves over and over. The institutional force of the question—what good is Buddhist Studies for anyone else besides those who engage in it?—is perhaps felt especially acutely today, [End Page 73] as the finances of higher education shift around us, and especially as the finances of international education shift around us, as with recent cuts in funding for the Title VI Language and Area Studies Programs and other federal programs that for decades have sustained American higher education in fields like Buddhist Studies.5Those of us in Buddhist Studies have many talents, both ones that we are born with and others that we learn and cultivate, but how are we servants, faithful servants, to others, in the sense that we nurture our professional talents for the benefit of others? In a personally significant way, my participation in the gatherings of Womanists to read Buddhist texts together was a small, ad hoc answer to my teacher John Ross Carter's question. Maybe what I had learned in getting my "union card" in Buddhist Studies and after, and in developing my abilities to be what Carolyn Medine calls a professional reader, could be good for these Womanists.From reading Buddhist texts with Womanists, I had come to a renewed sense of what the humanities are good for in our contemporary universities. I also had come to know that there is no single reason individual Womanists come to be interested in Buddhism, although their varied motives can be gathered together in Womanist self-reflection upon a present and particular moment in Womanism's evolving trajectories, a present moment that Melanie Harris and others have called "a third wave" in Womanism.6 But even in my limited experience, I could see that some Womanists had become involved in Buddhist practice personally, seeing in Buddhism a religion that is, as Alice Walker once put it, "mature enough for us"; other Womanists had begun to explore Buddhism because they saw possibilities in Buddhist meditation for the sort of "self-care" they felt was one of the talents Womanists need to cultivate among themselves... (shrink)

This paper examines the contentious and confused notion of anthropomorphism. Beginning with an overview of the term's etymology and present use, it examines the arguments of those who believe it to be unscientific and demeaning, and those who believe it to be an inevitable and useful pragmatic strategy. The German philosopher Heidegger raises the more serious objection, though, that as a concept anthropomorphism is not even meaningful. Supplementing his argument with examples drawn from evolutionary theory and elsewhere, the paper concludes (...) that use of the term, anthropomorphism, commits one to an undesirable anthropocentrism, which shackles thought concerning the possible relationships between human and nonhuman animal beings. (shrink)

The Greek philosopher Protagoras, in the opening words of his lost book _Truth_, famously asserted, “Man is the measure of all things.” This contention—that humanity cannot know the world except by means of human aptitudes and abilities—has endured through the centuries in the work of diverse writers. In this bold and creative new investigation into the philosophical and intellectual parameters of the question of the animal, Tom Tyler explores a curious fact: in arguing or assuming that knowledge is characteristically (...) human, thinkers have time and again employed animals as examples, metaphors, and fables. From Heidegger’s lizard and Popper’s bees to Saussure’s ox and Freud’s wolves, Tyler points out, “we find a multitude of brutes and beasts crowding into the texts to which they are supposedly unwelcome.” Inspired by the medieval bestiaries, Tyler’s book features an assortment of “wild animals” —both real and imaginary—who appear in the works of philosophy as mere _ciferae_, or ciphers; each is there deployed as a placeholder, of no importance or worth in their own right. Examining the work of such figures as Bataille, Moore, Nietzsche, Kant, Whorf, Darwin, and Derrida, among others, Tyler identifies four ways in which these animals have been used and abused: as interchangeable ciphers; as instances of generalized animality; as anthropomorphic caricatures; and as repetitive stereotypes. Looking closer, however, he finds that these unruly beasts persistently and mischievously question the humanist assumptions of their would-be employers. Tyler ultimately challenges claims of human distinctiveness and superiority, which are so often represented by the supposedly unique and perfect human hand. Contrary to these claims, he contends that the hand is, in fact, a primitive organ, and one shared by many different creatures, thereby undercutting one of the foundations of anthropocentricism and opening up the possibility of nonhuman, or more-than-human, knowledge. (shrink)

The digital game Dog's Life (Frontier Developments, 2003) attempts, by means of its “Smellovision” feature, to communicate something of the alterity of canine perception: the greater field of view, the lower visual perspective, the dichromatic colour vision, as well as the spectacularly impressive sense of smell. At the same time, it encourages players to identify with the game's protagonist: you “are” Jake, digging up bones, marking territory and chasing chickens, as you make your way through the developing narrative. In this (...) essay I argue that Dog's Life effectively comprises an “anti-environment” of the sort described by McLuhan, which altercasts players as dogs and thereby prompts them to notice conventional, anthroponormative assumptions regarding the pre-eminence of human modes of perception. By insisting on an experience both of alterity and identity, the digital game medium here combats clichéd notions of animality and subjectivity, whilst requiring players to reconsider the complex and uneven nature of interspecific, interpersonal control. (shrink)

This short paper introduces institutional theory to some long-standing questions about business and society theory. Specifically, institutional theory would seem to offer some potential for understanding why business organisations may adopt CSR practices for non-instrumental reasons.

ABSTRACTThis paper examines Nishida’s later work on the historical world and religious transformation in an effort to clarify his political writings during the Pacific War. It sheds new light on the debate over the interpretation of Nishida’s wartime actions through reflection on a brief interaction Nishida had with the student Kiyoshi Kato during World War II. Shinran’s influence on Nishida will also be analyzed to reveal that the moral and religious insufficiency of the practitioner is a key aspect of his (...) view of religious consciousness. Considering Nishida’s view of religious transformation together with his political writings and his interaction with Kato will lead to a deeper understanding of his view of history. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ NoteJames M. DuBois, Ana S. Iltis, and Heidi A. WalshFrom childhood, David Slakter had undergone tests and invasive procedures to monitor his nephritis. It was not a surprise when in 2015, doctors told him he needed a kidney transplant. The wife of a childhood friend was a close match and gave him one of her kidneys. Before his transplant, aerobic exercise was difficult; a few months after transplant, (...) Slakter could ride his bike, hike, and work out with a personal trainer. He no longer had to weigh food or gauge his potassium consumption, a concern for people with kidney failure. For Slakter, “life post-transplant has been a significant improvement.”Individuals or family members of those who have received an organ transplant from a living or deceased donor share their stories in this issue of Narrative Inquiry in Bioethics. The symposium is titled “Receiving the Gift of Life: Stories from Organ Transplant Recipients.” Organ transplantation can extend an individual’s life by decades. It can also greatly improve an individual’s quality of life, as was Slakter’s experience. At the same time, organ transplantation is expensive and stressful. Recipients can experience complications, including organ rejection, and there are few appealing alternatives.After her heart transplant, author Leilani R. Graham required four open-heart surgeries, ECMO, and an intra-aortic balloon pump. She experienced delirium, necrotizing pneumonia, and severe muscular atrophy that required her to re-learn how to walk. She struggled with weight gain, explosive mood swings, hair loss, and was terrified that her body would reject the new heart. For Graham, “[Transplant] was not the miracle [she] was hoping for.” Graham says she felt unprepared for and inadequately informed about what to expect after her transplant, which left her “battered, beaten, and bruised” with a 12-inch line from neck to navel and “bullet holes” up and down her torso from the chest tubes. When reflecting on her experience post-transplant, Graham says, “It wasn’t the physical trauma that hurt the most. It was that no one seemed surprised [by the aftereffects of transplant].” Seemingly no one, that is except Graham, who calls on transplant providers to “prioritize empathy.”The symposium editors are Jason T. Eberl and Tristan McIntosh. Three commentary articles, written by Macey Leigh Levan, Heather Lannon, and Vidya A. Fleetwood, Roslyn B. Mannon & Krista L. Lentine, offer important insights into the authors’ stories. The editors thank Mid-America Transplant, the UCSF Lung Transplant Program, Donor Connect, William L. Freeman, MD, MPH, MJIL, CIP, Janet Monk, and the individuals who gave anonymous donations to support the publication of this issue, an open-access VOICES edition of the symposium, and accompanying teaching guides.The research article in this issue, “‘A Shell of My Former Self’: Using Figurative Language to Promote Communication about Patient Suffering,” was written by Tyler Tate, Elizabeth Stein, and Robert A. Pearlman. The relief of suffering is a primary goal of medicine. However, the authors note that clinicians often miss or ignore suffering because they focus on the causes rather than the experience of suffering, or the subjective nature of suffering makes it difficult to discuss. The authors believe that “the key to communicating about suffering lies in finding [End Page vii] the right kind of words to describe the experience” and say that figurative language offers a promising approach. In their research, the authors performed qualitative analysis on 52 works of literature and identified 254 excerpts of figurative language with themes of non-physical or psychological suffering. The authors found 13 salient themes: brokenness, diminishment, disorientation, drowning, emptiness, imprisonment, battle, darkness, isolation, invisibility, lifelessness, punishment, and torture. The authors reiterate that developing a shared language of suffering could foster a therapeutic patient-clinician relationship and improve clinicians’ ability to recognize and address a patient’s experience of suffering.María Susana Ciruzzi wrote the first of two case studies included in this issue. “The Sword of King Solomon” addresses a tragic and difficult subject—how to navigate the situation posed by conjoined twins when “any decision will produce damage and suffering.” The case involves two infant male patients born at 37 weeks gestation as omphalo-ischiopagus conjoined twins... (shrink)

ABSTRACTThis article analyses the theory of sexuality, personality and politics developed by the literary critic John Addington Symonds. Sections 1 and 2 introduce Symonds’ changing reputation as a modernist theorist of ‘sexual inversion’. Section 3 examines his conceptualization of the processes whereby an individual can sublimate sexual urges to create a harmonious and unalienated personality which acknowledges the need to combine transgressive self-expression with social convention. Section 4 demonstrates how this theory led Symonds to endorse an eroticized form of democratic (...) socialism, while Section 5 explores the culmination of Symonds’ thought in a form of pantheistic idealism. This research is significant in that it extends our understanding of socialism and sexuality into areas that are marginalized and yet historically important. (shrink)

The Coronavirus pandemic raises significant concerns about pervasive social inequities and disparate gender relations, particularly between mothers/fathers. Indeed, the pandemic engendered a genera...

Images of nature abound in the practice of international environmental law but their significance in law is unclear. Drawing on visual jurisprudence, and interpretative methods for visual art, this book analyses photographs for their representations of nature's aesthetic value in treaty processes that concern world heritage, whales and biodiversity. It argues that visual images should be embraced in the prosaic practice of international law, particularly for treaties that demand judgements of nature's aesthetic value. This environmental value is in practice conflated (...) with natural beauty, ethical and cultural values, and displaced by economic and scientific values. Interpretations of visual images can serve instead to critique and conceive sensory, imaginative and emotional appreciations of nature from different cultural perspectives as proposed by philosophers of environmental aesthetics. Addressing questions of value and the visual, this landmark book shows how images can be engaged by nations to better protect the environment under international law. (shrink)

This interdisciplinary course, which included students from medicine, public health, law, and public policy, explored the concept of “prevention” and the role of law and public policy preventing disease and injury and improving population health. In addition to interdisciplinary course content, students worked in interdisciplinary teams on public health law and policy projects at community organizations and agencies.

This article explicates the notion of face, which Emmanuel Levinasunderstands as trace, in terms of the tautegorical. In opposition to the allegorical, the tautegorical is neither representational nor referential in the traditional sense. In contradistinction to the tautological, the tautegorical indicates an a-symmetrical and therefore not to be inverted identity between the so-called origin of the trace and the trace itself. Accordingly, a smile is happiness, but happiness—qua origin of the smile—is not reducible to the smile. Now, if the face (...) of the Other is, as Levinas suggests, the trace of the wholly Other, i.e., God, then Derrida’s question arises as to whether God is but an effect of the trace. This essay argues in the negative. Traces condition their origins as after-effects without the origins becoming mere consequences of the posterior; this is the proper way of accounting for Levinas’s notion of the “posteriority of the anterior.”. (shrink)

The long-awaited follow-up to Koller's bestselling chronicle of self-discovery An Unknown Woman outlines how Koller has used her personal philosophy to meet the challenges of everyday life and invites readers to make their own commitment to honest living. Topics include earning money, finding a home, mourning, and feeling good about living alone as well as with others.

The first edition of A Better World, Inc. showed how companies can profit by solving global problems. Increasingly, companies and investors are capitalizing on these opportunities. The three factors necessary for success were revealed to be effective corporate governance, stakeholder engagement, and collaboration. Racial equity and justice, and gender equity, were also themes in the original edition. By drawing on new research and case studies, this updated edition shows that inclusion and sustainability are in fact fundamental prerequisites for prosperity for (...) companies and society. Specifically, racial inequity and injustice, and gender inequity, are systemic problems that impede businesses from achieving their greater potential in the global marketplace; in the meantime, society suffers as well. The second edition of A Better World, Inc. builds on the first by showing that companies have the power and incentives – and their boards of directors have the responsibility and the authority – to drive solutions to social, economic, and environmental challenges. Readers will learn how companies and their boards, together with nonprofits and governments, can drive prosperity by centering equity and sustainability. This edition is organized to address environmental, social, and governance practices, which are priority interests for investors, media, the public, government, and others to assess company practices and profitability. (shrink)

(1994). Moral authority in law and criminal justice: Some reflections on Wilson's The Moral Sense. Criminal Justice Ethics: Vol. 13, No. 2, pp. 44-53.

This article argues that Schelling, contrary to the traditional view which situates him as the mediator between Fichte and Hegel, the link from the absolute activity of the ego to the absolute activity constitutive of transcendental idealism, offered one of the first attempts to ground philosophy in a fundamental passivity. Schelling’s Erlangen lectures (1820-21) in particular provide a penetrating critique of idealistic modes of thought. I will show that these lectures, along with Schelling’s late philosophy as a whole, elaborate consciousness (...) as what is most problematic instead of the firm foundation. Instead of beginning with transcendental consciousness as its terminus a quo he views it as the terminus ad quem, namely, that which is most in need of explanation and justification. Consciousness arises in passivity thought as a preconscious affection. I will first outline the idea of passivity through an exposition of Entsetzung. Next, I will analyze Schelling’s notion of the World Law or law of either/or as the impetus to freedom, that which sets freedom free. I will then show how this manner of thought circumvents traditional metaphysical thinking, i.e., the so-called philosophy of presence. Schelling offers not a will to power but freedom as the will to or not to power, as that which can or can also not be. Lastly, I will briefly outline some of the ramifications of this for Schelling’s philosophical anthropology. (shrink)

F.W.J. von Schelling’s positive philosophy of mythology and revelation questions how one can move from the natural (the negative or mythology) to freedom (the positive or revelation), i.e. from the natural to the supernatural. The move from nature to freedom surpasses the traditional metaphysics of presence. Being is not simply the presencing of nature but the result of a decisive deed surpassing and supplementing nature. Nature can do nothing other than presence. Freedom, however, could also not be. It could remain (...) in concealment and must not necessarily presence as nature does. The origin is a supplement because an unnecessary excess extraneous to nature. In other words, origins always supplement the natural, i.e. they are supernatural and revelatory. Origins bring something novel, i.e. something original, into being but origins themselves remain in non-being and consequently remain un-revealed. The origin cannot exist, i.e. cannot become present, because it is always qualitatively Past. The origin never was but always already has been . Primal repetition was freedom’s subjection of nature to the Past and a deferral of this deed’s consequences to the indefinite Future. (shrink)