Background. As the development and use of genetic tests have increased, so have concerns regarding the uses of genetic information. Genetic discrimination, the differential treatment of individuals based on real or perceived differences in their genomes, is a recently described form of discrimination. The range and significance of experiences associated with this form of discrimination are not yet well known and are investigated in this study. Methods. Individuals at-risk to develop a genetic condition and parents of children with specific genetic (...) conditions were surveyed by questionnaire for reports of genetic discrimination. A total of 27,790 questionnaires were sent out by mail. Of 917 responses received, 206 were followed up with telephone interviews. The responses were analyzed regarding circumstances of the alleged discrimination, the institutions involved, issues relating to the redress of grievances, and strategies to avoid discrimination. (shrink)

I am going to begin today by bringing together one of the themes of Carol Voeller’s remarks with one of the criticisms raised by Rachel Cohon, because I see them as related, and want to address them together. Voeller argues that the moral law is constitutive of our nature as rational agents. To put it in her own words, “to be the kind of object it is, is for a thing to be under, or constituted by, the laws which (...) are its nature. For Kant, laws are constitutive principles … in something very close to an Aristotelian sense: for Kant, laws are proper to objects1 much as form is to object, for Aristotle.” Voeller believes that the moral law defines the kind of cause that we are, and we are under the moral law because we are that kind of cause. Since the defining quality of a rational agent is that a rational agent acts on its representation - I prefer to say conception - of a law, Voeller thinks the question for Kant is whether we can find a law which just is the law for causes that act on their representations of laws. As she puts it, “The problem, for Kant, is whether there is a law of a cause that acts on norms - on reflection, on its representation of a law. If there is, then the constitutive principle of that cause will be the law normative for it in reflection.” Now Voeller appears to think that I will disagree with this strategy for grounding the moral law, because she sees me as giving an anti-metaphysical or ametaphysical account of Kant’s ethics, in contrast to Kant’s own. But so far, I don’t.. (shrink)

Third wave anti-essentialist critique has too often been used to dismiss second wave feminist projects. I examine claims that Carol Gilligan's work is "essentialist," and argue that her recent research requires this criticism be rethought. Anti-essentialist feminist method should consist in attention to the relations of power that construct accounts of gendered identity in the course of different forms of empirical enquiry, not in rejecting any general claim about women or girls.

In “Out of Eden” David Barash argues that humans are naturally polygamous, in that they have innate polygamous preferences. In particular, Barash argues that human males have preferences and other psychological states designed to support aggressive polygynous sexual competition, and that the resulting behavior has driven the selection of various other psychological and behavioral traits in humans. This is controversial, since the prevailing view of the human mating system in our recent evolutionary history was that it was choice-based (...) and only mildly polygynous. In this review I evaluate Barash’s arguments and conclude that he has not made his case for the stronger view. (shrink)

Writing About a Woman Writer's Writing: On Gender Identification and Being a Male Critic of Carol Shields's Work This essay takes as its starting point my experience as a male critic of Carol Shields's work. Throughout the researching and writing of my PhD on Shields, I have noted with curiosity the surprise registered by many people upon discovering that a male critic would choose to write about the work of a female author. This reaction, confirmed by other male (...) academics working on female authors, raises a number of interesting questions. What does it mean for a male critic to write about the work of a female author? Why is this still considered surprising, unusual, even strange? Is this view symptomatic of the kind of disturbing devaluation of women's fiction that Shields herself explores so candidly in her final novel Unless? I suggest that the anti-feminist backlash, and the profitable establishment of popular literary genres such as "Chick Lit" and "Lad Lit," have led to a retrogressive "hardening" of gender roles within popular culture, one which endorses a simplistic relationship between author and audience, presuming that texts "by" women must necessarily be "for" women only. Situated within the context of Shields's own professed ambivalence about her status as a "women's writer," and drawing on the theories of Emma Wilson, the essay attempts to broaden out into a wider reflection upon issues of gender and identification within contemporary literary culture. Shields's work, I argue, subverts assumptions about gendered reading patterns, encouraging through its polyphony and its use of dual narrators a mobile and flexible reading experience which allows the reader to inhabit a range of perspectives and to read productively across gender binaries. (shrink)

This article argues that Carol Gilligan's research in moral development psychology, work which claims that women speak about ethics in a "different voice" than men do, is applicable to business ethics. This essay claims that Gilligan's "ethic of care" provides a plausible explanation for the results of two studies that found men and women handling ethical dilemmas in business differently. This paper also speculates briefly about the management implications of Gilligan's ideas.

This article argues that Carol Gilligan's research in moral development psychology, work which claims that women speak about ethics in a "different voice" than men do, is applicable to business ethics. This essay claims that Gilligan's "ethic of care" provides a plausible explanation for the results of two studies that found men and women handling ethical dilemmas in business differently. This paper also speculates briefly about the management implications of Gilligan's ideas.

Against the ideology of conflict in which uncompromising violence is the winning attribute in the contest for political supremacy and superiority, Plato seeks to balance the oppositions of masculinity and femininity evenly in the single soul, to rethink manliness and allow it to be a disposition developed out of gentleness as well as spiritedness, and allowing men to draw on feminine characteristics to construct a new ideal of human nature. Socrates, we have seen, argues that guardian natures must be both (...) gentle and spirited, and that a harmonious tension between these traits is conducive to the good of the soul and the city. There is no equivalent re-evaluation of womanliness however, no interest in re-evaluating the female role in the generation of children, and no interest in re-assessing the ontological dependencies of form and matter and their relation to reproduction and identity. Plato complicates and allows variations within the logic of gender relations which privilege the male as ideal, but these moves could not remove that structural inequality. Meanwhile, real women continue to be born withsexed bodies on whichgendered meanings are already inscribed (in a variety of different ways as deformed, inchoate, and lacking specificity), providing the ground and matter on which a creative principle gets to work and produces children, ideas and meanings.Ultimately, reason is master of the self in service of which spirit and gentleness are employed, and the inclusion of feminine gentleness into that service is no threat to the dominance of patriarchal hierarchy; both conceptually and empirically, woman and women remain source and resource for the patriarchal order. Reforming gender roles and abolishing the patrilinear genealogy is Plato's well-intentioned aim, but his failure to achieve this is inevitable, I have argued, as long as a specific identity for woman remains untheorised and a maternal genealogy unrecognized. Unless the ideal human being is re-conceptualised, giving a specific identity and value to the different morphologies of male and female humans, ignoring gender will never allow women an equivalentvalue: for, if women may be queens, this necessarily makes men their kings in the ideal republic. (shrink)

In this essay I analyze my early childhood training in fundamentalist Christianity in terms of my more recent readings of Sartrean existentialism; to a lesser extent, I suggest how Christian doctrine sheds light on some of Sartre's insights. Since this essay is an exercise in philosophy through personal narrative, my life is used as the mediating juncture of these two systems of thought.

In this article the conceptual connections between Wittgenstein’s On Certainty and the work of three contemporary feminist epistemologists: standpoint theorist Sandra Harding and feminist empiricists Helen Longino and Lynn Hankinson Nelson, are explored. The inquiry reveals both surprising similarities and important differences between Wittgensteinian and feminist epistemologies. Exploring these similarities and differences clarifies Wittgenstein’s epistemology and reveals the ways in which feminist epistemologists developed the themes from On Certainty.Članak istražuje pojmovne veze između Wittgensteinova spisa O izvjesnosti i rada triju suvremenih (...) feminističkih epistemologinja: teoretičarke stajališta Sandre Harding i feminističkih empirista Helen Longino i Lynn Hankinson Nelson. Ispitivanje otkriva kako iznenađujuće sličnosti, tako i važne razlike između wittgensteinovske i feminističkih epistemologija. Istraživanje tih sličnosti i razlika pojašnjava Wittgensteinovu epistemologiju i razotkriva načine na koje su feminističke epistemologinje razvile teme iz spisa O izvjesnosti. (shrink)

Monique Lanoix convincingly argues that what she calls ancillary work requires both communicative and strategic action. As she makes clear, in residential care communicative work is foundational both because strategic speech acts are not enough to fulfill the needs of either residents or care providers and because the space in which they live and work is a home; it is not a system but a lifeworld. As is the case with most interesting articles, this one prompts expansion and additional questions (...) that further complicate the work. I raise some of them below with the goal of promoting further development of the complex issues she addresses. While there are multiple spaces for complementary discussion, I .. (shrink)

In Feminism and the Power of Law Carol Smart argued that feminists should use non-legal strategies rather than looking to law to bring about women’s liberation. This article seeks to demonstrate that, as far as marriage is concerned, she was right. Statistics and contemporary commentary show how marriage, once the ultimate and only acceptable status for women, has declined in social significance to such an extent that today it is a mere lifestyle choice. This is due to many factors, (...) including the ‘sexual revolution’ of the 1960s, improved education and job opportunities for women, and divorce law reform, but the catalyst for change was the feminist critique that called for the abandonment (rather than the reform) of the institution and made the unmarried state possible for women. I conclude that this loss of significance has been more beneficial to British women in terms of the possibility of ‘liberation’ than appeals for legal change and recognition, and that we should continue to be wary of looking to law to solve women’s problems. (shrink)

This is a review essay on Carol Rovane's book The Metaphysics and Ethics of Relativism. I outline the main line of argument, clarify the central claim, raise some questions about some of the arguments, and suggest some limits on the extent to which one could see another's views as right but not accept them.

Abstract I am honoured that you asked me to give the Kohlberg Memorial Lecture and grateful for this occasion to remember Larry and speak about his work. For me, it means coming back into a conversation that I was intensely involved in a long time ago. I have not talked publicly about Larry or my relationship with him since the time of his death, and it has now been over 10 years. I want to say how I remember Larry and (...) also how it came to pass that I became involved in a conversation with him and how my work flowed through the area of moral development for a period of time. In doing so, I will bring my first?person voice into a place where I have tended to appear in the third person, as ?Gilligan?, I will talk about Carol and Larry and Kohlberg and Gilligan, but first I want to begin in the present, with where I am now and with an observation about boys that led me back to the beginning of Larry's theory. (shrink)

Emily Dickinson is the most paradoxical of poets: the very poet of paradox. By way of voluminous biographical material, not to mention the extraordinary intimacy of her poetry, it would seem that we know everything about her; yet the common experience of reading her work, particularly if the poems are read sequentially, is that we come away seeming to know nothing. We could recognize her inimitable voice anywhere—in the “prose” of her letters no less than in her poetry—yet it is (...) a voice of the most deliberate, the most teasing anonymity. “I’m Nobody!” is a proclamation to be interpreted in the most literal of ways. Like no other poet before her and like very few after her—Rilke comes most readily to mind, and, perhaps, Yeats and Lawrence—Dickinson exposes her heart’s most subtle secrets; she confesses the very sentiments that, in society, would have embarrassed her dog . Yet who is this “I” at the center of experience? In her astonishing body of 1,775 poems Dickinson records what is surely one of the most meticulous examinations of the phenomenon of human “consciousness” ever undertaken. The poet’s persona—the tantalizing “I”—seems, in nearly every poem, to be addressing us directly with perceptions that are ours as well as hers. The poems’ refusal to be rhetorical, their daunting intimacy, suggests the self-evident in the way that certain Zen koans and riddles do while being indecipherable. But what is challenged is, perhaps, “meaning” itself: Wonder—is not precisely KnowingAnd not precisely Knowing not—A beautiful but bleak conditionHe has not lived who has not felt—Suspense—is his maturer Sister—Whether Adult Delight is PainOr of itself a new misgiving—This is the Gnat that mangles men— [1331, ca. 1874]1 1. The Complete Poems of Emily Dickinson, ed. Thomas H. Johnson ; subsequent references in the text to the poems will cite the Johnson number and the date assigned by Johnson to each poem. Joyce Carol Oates is the Roger S. Berlind Distinguished Lecturer at Princeton University and the author most recently of the booklength essay On Boxing. “Soul at the White Heat” will be included in her book of essays, Writer: Occasions and Opportunities, to be published in the spring of 1988. (shrink)

Ulysses is certainly the greatest novel in the English language, and one might argue for its being the greatest single work of art in our tradition. How significant, then, and how teasing, that this masterwork should be a comedy, and that its creator should have explicitly valued the comic "vision" over the tragic—how disturbing to our predilection for order that, with an homage paid to classical antiquity so meticulous that it is surely a burlesque, Joyce's exhibitionististicicity is never so serious (...) as when it is most outrageously comic. Joyce might have been addressing his readers when he wrote to Nora in 1909: "Now . . . I want you to read over and over all I have written to you. Some of it is ugly, obscene, and bestial, some of it is pure and holy and spiritual: all of it is myself." Joyce Carol Oates is the author of, among others, them, Wonderland, and The Assassins. "Jocoserious Joyce" is part of a book on tragedy and comedy. Her contributions to Critical Inquiry, include "Lawrence's Gotterdammerung" and “The Picture of Dorian Gray: Wilde's Parable about the Fall". (shrink)

The paper explores the events that preceded the conclusion of the Concordat between the Holy See and Romania (1927) and its effects. Both the Vatican and the Romanian Monarchy aimed at concluding a Concordat: the first, because the document was expected to provide a legal frame for the life of the Catholic Church, and the second, because such document contributed to its international visibility. Early talks, during the reign of Prince Al. I. Cuza and King Carol I, were eventually (...) unsuccessful. Discussions were resumed after the end of World War I. The Concordat was drafted essentially by the representatives of the Greek Catholic Church, without the consultation of the Latin bishops of Transylvania. The finalization and the ratification of the document were delayed, partly because of the objections of the Orthodox Church, and partly due to the disagreement regarding the fate of the Latin dioceses of Transylvania and the Patrimonium Sacrum. The Concordat was highly contested by the Latin bishops of Transylvania as it produced serious changes and difficulties. It stipulated the merger of the dioceses of Oradea and Satu Mare and caused severe problems concerning the management of Latin Catholic funds, previously administered by the Roman Catholic Status. The Concordat also affected the functioning of the confessional schools. (shrink)

Celem artykułu jest analiza prawnych i etycznych sposobów uzasadnienia dopuszczalności stosowania polityki namierzania i zabijania. Pojawiły się próby usprawiedliwienia tego typu działań poprzez odwołanie do egzekwowania prawa, reguł rządzących konfliktami zbrojnymi, sprawiedliwej odpłaty, prawa do obrony własnej. W artykule dokonuję analizy tych sposobów usprawiedliwiania polityki namierzania i zabijania, a następnie rozważam, które z nich faktycznie mogą uzasadniać tego typu politykę. Rozważania prowadzę w świetle głównej hipotezy projektu badawczego, który obecnie prowadzę, zakładającej, że normy regulujące dopuszczalność i sposoby toczenia konfliktów zbrojnych (...) i używania przemocy w stosunkach międzynarodowych powinny być spójne z moralnymi intuicjami dotyczącymi stosowania przemocy w przypadkach indywidualnych. (shrink)

I presented an earlier version of this paper to the Law and Philosophy Discussion Group in Los Angeles, whose members I would like to thank for their comments. In addition, I would also like to thank the following people for reading and providing written or verbal commentary on earlier drafts: Robert Mams, Rogers Albritton, G. A. Cohen, David Copp, Matthew Hanser, Craig Ihara, Brian Lee, Marc Lange, Derk Pereboom, Carol Voeller, and the Editors of Philosophy & Public Affairs. I (...) owe special thanks to Timothy Hall and Seana Shiffnn for their insightful and helpful comments. (shrink)

author. University Professor in the School of Law, Columbia University. (From July 2006, Professor of Law, New York University.) Earlier versions of this Essay were presented at the Colloquium in Legal and Social Philosophy at University College London, at a law faculty workshop at the Hebrew University of Jerusalem, and at a constitutional law conference at Harvard Law School. I am particularly grateful to Ronald Dworkin, Ruth Gavison, and Seana Shiffrin for their formal comments on those occasions and also to (...) James Allan, Aharon Barak, Richard Bellamy, Aileen Cavanagh, Arthur Chaskalson, Michael Dorf, Richard Fallon, Charles Fried, Andrew Geddis, Stephen Guest, Ian Haney-Lopez, Alon Harel, David Heyd, Sam Issacharoff, Elena Kagan, Kenneth Keith, Michael Klarman, John Manning, Andrei Marmor, Frank Michelman, Henry Monaghan, Véronique Munoz-Dardé, John Morley, Matthew Palmer, Richard Pildes, Joseph Raz, Carol Sanger, David Wiggins, and Jo Wolff for their suggestions and criticisms. Hundreds of others have argued with me about this issue over the years: This Essay is dedicated to all of them, collegially and with thanks. (shrink)

The aim of this article is to investigate the concept of care in contemporary medical practice and medical ethics. Although care has been hailed throughout the centuries as a crucial ideal in medical practice and as an honourable virtue to be observed in codes of medical ethics, I argue that contemporary medicine and medical ethics suffer from the lack of a theoretically sustainable concept of care and then discuss possible reasons that may help to explain this absence. I draw on (...) the empirical studies of Carol Gilligan on care and connectedness as ontologically situated realities in human life. Based on a philosophical elaboration of her findings on the ethics of care emphasizing relationality, I try to show how the notion of ‘relational ontology’ originating from this stream of thought may be of help in developing a medical ethics that acknowledges care as a perspective to be observed in all interactions between physicians and patients. (shrink)

Clarence I. Lewis (1883-1964) delineated the structure of mind based on his “conceptual pragmatism.” Human mind grounds itself on the ongoing dynamic interaction of relational processes, which is essentially mediated and structural. Lewis’s pragmatism anchors itself on the theory of knowledge that has the triadic structure of the given or immediate data, interpretation, and the concept. Lewis takes the a priori given as a starting point of meaningful experience. The interpretative work of mind is the mediator of the a priori (...) given and the concepts. The a priori given is the principle that determines the application of concepts in our interpretative process. Our mind interprets the given in relating to other possible experience. In other words, the meaning of the a priori given is determined by mind, the subject of interpretative process, which performs constructive and legislative activity, and allows room for the existence of alternatives. Lewis’s theory of knowledge calls for pragmatic justification of value experience. In his ethical theory, Lewis pursues to find answers for how to build up the objectivity of value experience regarding the work of mind as conceptual apparatus. For Lewis, knowledge is a claim about valuation and normativity. In our value experience, the normative significance of our empirical assessments for action comprises objective significance for future experience. Mind is “principle- content apparatus” composed of imperatives as the a priori given principles and the contents of experience as a whole.Imperatives are the result of lessons accumulated from the past and function as rules for the future. Individuals start their experience from imperatives and organize their own experience by doing based on the inferential process, which is directional from the past to the future. (shrink)

We examine how Frege’s contrast between identity judgments of the forms “a=a” vs. “a=b” would fare in the special case where ‘a’ and ‘b’ are complex mental representations, and ‘a’ stands for an introspected ‘I’-thought. We first argue that the Fregean treatment of I-thoughts entails that they are what we call “one-shot thoughts”: they can only be thought once. This has the surprising consequence that no instance of the “a=a” form of judgment in this specific case comes out true, let (...) alone a priori true. This further reinforces Glezakos’s objections against the set-up of Frege’s puzzle, while also raising what we think is an acute problem for Fregeans, insofar as I-thought (and indexical thinking more generally), understood in their way, turns out to be incompatible with some basic features of rationality. (shrink)

In this paper, I urge that the very real lessons Carol Gilligan's work in moral psychology offer to moral philosophy can best be appreciated if we take seriously the gap between the two disciplines. The care and justice perspectives Gilligan explores are psychological orientations, and orientations are defined as much by matters of emphasis, selectivity of interpretation, and gestalt as they are by propositional commitment. As such, I argue, their contribution to moral theory is best seen as stances from (...) which to do theory, rather than as constituting ready-made theories themselves. In pursuing this train of thought, I examine how Gilligan's work has developed over time and how, in the end, we should understand the juxtaposition between the two orientations. (shrink)

I consider whether there is a plausible conception of personal identity that can accommodate the ‘Multiplicity Thesis’ (MT), the thesis that some ways of creating and deploying multiple distinct online personae can bring about the existence of multiple persons where before there was only one. I argue that an influential Kantian line of thought, according to which a person is a unified locus of rational agency, is well placed to accommodate the thesis. I set out such a line of thought (...) as developed by Carol Rovane, and consider the conditions that would have to be in place for the possibility identified by MT to be realised. Finally I briefly consider the prospects for MT according to neo-Lockean and animalist views of personhood. (shrink)

I argue that recent developments in animal cognition support the conclusion that HOT theory is consistent with animal consciousness. There seems to be growing evidence that many animals are indeed capable of having I-thoughts, including episodic memory, as well as have the ability to understand the mental states of others.

In this paper, I argue that it is quite useful, both theoretically and empirically, to adopt a socio?cultural approach to the study of moral development. This entails viewing ?moral functioning? as a form of mediated action, and moral development as the process by which persons gradually appropriate a variety of ?moral mediational means?. Mediated action entails two central elements: an ?agent?, the person who is doing the acting, on the one hand, and ?cultural tools? or ?mediational means?, the tools, means, (...) or ?instruments?, appropriated from the culture, and used by the agent to accomplish a given action, on the other. I make this argument drawing on recent work in socio?cultural psychology, specifically the work of James Wertsch (1998). I also consider the work of both Carol Gilligan (1982) and Lawrence Kohlberg (1981, 1984) as illustrative examples, to show how their respective insights about moral functioning and the process of moral development can be interpreted from, and enriched by, a mediated action/socio?cultural perspective. (shrink)

The main goal of this paper is to argue the relevance of Hegel’s notion of the Trinity with respect to two aspects of Hegel’s idealism: the overcoming of subjectivism and his conception of the ‘I’. I contend that these two aspects are interconnected and that the Trinity is important to Hegel’s strategy for addressing these questions. I first address the problem of subjectivism by considering Hegel’s thought against the background of modern philosophy. I argue that the recognitive structure of Hegel’s (...) idealism led him to give the Trinity a decisive role in his philosophical account. Next, I discuss the Trinity by analysing the three divine persons. This analysis paves the way for the conclusion, where I argue that the Trinity represents a model for re-thinking the ‘I’ in a way that overcomes a ‘naïve realist’ and a ‘subjective’ account of the self. I suggest that Hegel’s absolute idealism can be conceived as an approach to the ‘I’ that considers the role of acts of mutual recognition for the genesis of self-conscious thought, and that the Trinity is the Darstellung of the relational and recognitive structure of the ‘I’. (shrink)

Presenting the first step-by-step commentary on Husserl’s Ideas I, Marcus Brainard’s Belief and Its Neutralization provides an introduction not only to this central work, but also to the whole of transcendental phenomenology. Brainard offers a clear and lively account of each key element in Ideas I, along with a novel reading of Husserl, one which may well cause scholars to reconsider many long-standing views on his thought, especially on the role of belief, the effect and scope of the epoché, and (...) the significance of the universal neutrality modification. (shrink)

This review confirms Herman’s work as a praiseworthy contribution to East-West and comparative philosophical literature. Due credit is given to Herman for providing English readers with access to Buber’s commentary on, a personal translation of, the Chuang-Tzu; Herman’s insight into the later influence of I and Thou on Buber’s understanding of Chuang-Tzu and Taoism is also appropriately commended. In latter half of this review, constructive criticisms of Herman’s work are put forward, such as formatting inconsistencies, a tendency toward verbosity and (...) jargon, and a neglect of seemingly important hermeneutical issues. Such issues, seemingly substantive but neglected by Herman, are the influence of Buber’s prior familiarity with Hasidic teachings on his encounter with Chuang-Tzu, as well as the prevalence of Hasidic and Taoist thought in Buber’s conception of good and evil. (shrink)

One of the modern approaches to the laws of nature regards them as relations between universals. The most advanced version of such an approach has been presented by D. M. Armstrong. The aim of this paper is to reconstruct and interpret Armstrong’s conception but also to evaluate his theory and to point out what expectations from it are inadequate. My point of reference are two objections to Armstrong’s ideas, namely the problems of identification and inference. I claim that Armstrong’s theory (...) in general and his response to both problems in particular are based on some fundamental metaphysical principles, namely: the principle of identity for universals, the principle of non-contradiction, the relational principle of the indiscernibility of identicals and the principle of contingent necessity. The central part of my interpretation shows how from the laws of nature, properly understood, the occurrence of some states of affairs necessarily results provided that these principles are employed. (shrink)