Social entrepreneurship, individual activities with a social objective, is used in this study as a conceptual tool for empirically examining farmers’ participation in alternative food networks. This study verifies whether their participation is driven by the social entrepreneurship dimension to satisfy social and environmental needs. We develop a more inclusive view of how social entrepreneurship is present among farmers participating in AFNs by using a behavioural approach based on three main psychological constructs: attitude, objective, and behaviour. The empirical results show (...) that two types of farmers participate in AFNs. One type is closer to commercial entrepreneurs; the main attitudes and objectives affecting their behaviour are oriented toward profit maximization and farm progress. The second type is closer to social entrepreneurial activity; the main objectives affecting their behaviour are oriented towards satisfying social and environmental needs. The study’s results offer implications and suggest recommendations concerning social entrepreneurial practices and the motivations of the farmers who participate in AFNs. (shrink)
One hundred and fifty-six adolescents, drawn from a high school in a Midwestern suburb, provided judgments of a hypothetical incident of homophobic harassment with either a male or female victim. Participants also completed a revised version of the Macho Scale, measuring their endorsement of gender stereotypes. Without the interaction term, victim gender was not predictive of judgments of the harassment, however, endorsement of gender stereotypes decreased the odds of believing the behavior was completely wrong = 9.18, p =.00). Once added, (...) the interaction term was the only significant variable in the model, demonstrating that endorsement of gender stereotypes has an effect on judgments of homophobic harassment of male victims, but not female victims = 4.78, p =.03). As more schools invest resources in anti-harassment initiatives, our findings suggest that discussion of gender and gender stereotypes is essential. (shrink)
En términos generales cabe decir que el problema del yo es problema central en todo el pensamiento moderno, al menos de Descartes a Husserl. Ahora bien, siendo central, los enfoques de acercamiento al mismo pueden ser, y son, notablemente diversos. Concretamente, para entender el planteamiento humeano del yo, se hace preciso tener presente de modo primario a Descartes y a Locke. A Descartes, porque contra su sustancialismo del yo y contra la intuición inmediata de su realidad esencial va a polemizar (...) Hume. A Locke, porque, siendo básicamente el autor del Ensayo un continuador de Descartes en este punto, va a sembrar ese camino de continuación de unas minas que Hume va a hacer estallar. De aquí la necesidad de la referencia a Locke para entender a Hume. (shrink)
In Romeo and Juliet, William Shakespeare examines the relationship of the political realm to the things that are outside or beyond politics: family, society, religion, friendship, and love. The play is thus a work of political philosophy, and no less so because it is a work of art in which these things are portrayed concretely through the relationships of the play's characters. The difficulties of interpreting the play are due in part to its aesthetic particularity, but more to the (...) familiarity of its plot, the common understanding of which has been shaped by misleading statements made by the Chorus. The Chorus is persuasive, but wrong: the Capulets and Montagues are not "both alike in dignity" ;1 Romeo... (shrink)
Messianicity is not. Art is. Derrida, however, was not into pictures; his relationship with art remained in the quasi-transcendental mode of frames. Romeo Castellucci's use of a painting by Antonello da Messina exposes the Derridean non-messianism through art's power to illustrate – a mode abandoned by Derrida in the Heidegger-Schapiro debate on Van Gogh. In Castellucci, on the contrary, art illustrates what ‘messianicity’ is unable to illustrate and thus is bound to deny even in the negative.
Sade, Pasolini, Bataille, Claude Louis-Combet, David Nebreda et bien d’autres, sans doute sont-ils nombreux à avoir cherché Dieu au fond de la fécalité. Sur le concept du visage du fils de Dieu, pièce de théâtre mise en scène par Roméo Castellucci, semble ouvrir une autre relation entre ces deux pôles, faisant peut-être de l’excrément le signe éminent de l’impossibilité de Dieu. Sur le concept du visage du fils de dieu, parce que la défécation est donnée à voir sur la scène, (...) pose d’emblée la... (shrink)
According to a prominent view of organism persistence, organisms cease to exist at death. According to a rival view, organisms can continue to exist as dead organisms. Most of the arguments in favor of the latter view rely on linguistic and common sense intuitions. I propose a new argument for somaticism by appealing to two other sources that have thus far not figured in the debate: the concept of naturalness, and biological descriptions of organisms, in particular in ethology and ecology. (...) I show that if we hone in on the relevant notion of naturalness, we can show that organisms can continue to instantiate the natural property being an organism after death. (shrink)