Contract cheating is a challenging problem facing higher and further education providers (HE and FE) worldwide. In the UK, contract cheating has been identified as a growing problem by the HEA and, more recently, the Quality Assurance Agency for Higher Education and the Department for Education. The high rate of contact cheating among students suggests that 8–9% of degrees awarded in the UK are unsafe. To address this issue, the current study with a new approach seeks to investigate student’s motivations, (...) experiences, and rationale for using contract cheating from their point of view. Collected data has been subjected to content analysis and the findings show different phases and drivers in this process. This study will help increase awareness among UK academics and education providers about the processes involved in contract cheating and propose a set of recommendations for the future. (shrink)

Rooted in the field of cathedral studies, this paper draws into dialogue three bodies of knowledge: Edward Bailey’s notion of implicit religion that, among other things, highlights the continuing traction of the Christian tradition and Christian practice within secular societies; David Walker’s notion of the multiple ways through which in secular societies people may relate to the Christian tradition as embodied within the Anglican Church and John Fisher’s notion of spiritual wellbeing as conceptualised in relational terms. Against this conceptual (...) background, this paper draws on data provided by 1234 participants attending one of the Christmas Eve carol services in Liverpool Cathedral to explore the perceived impact of attendance on the spiritual health of people who do not believe in God and yet feel that Liverpool Cathedral is their cathedral, and it is this sense of belonging that brings them back at Christmas time.Contribution: Situated within the science of cathedral studies, this paper links in an original way three fields of discourse: Edward Bailey’s notion of implicit religion, David Walker’s notion of the four ways of belonging to God facilitated by the Anglican Church and John Fisher’s conceptualisation and operationalisation of the notion of spiritual wellbeing. The hypothesis developed from this original integration of theoretical perspectives is then tested empirically on data provided by 404 participants at carol services who do not believe in God. (shrink)

New Tenth Anniversary edition of this classic text with a new preface by the author, compares myths about meat-eating with myths about manliness, and seeks to ...

The existential analysis -- The death of dasein -- The timeliness of dasein -- The derivation of time -- The time of being.

How to formulate the doctrine of relativism -- Evaluating the doctrine of relativism.

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

In this book, Carol Gould offers a fundamental reconsideration of the theory of democracy, arguing that democratic decision-making should apply not only to politics but also to economic and social life. Professor Gould redefines traditional concepts of freedom and social equality, and proposes a principle of Equal Positive Freedom in which individual freedom and social co-operation are seen to be compatible. Reformulating basic conceptions of property, authority, economic justice and human rights, the author suggests a number of ways in which (...) these principles could be realised in social institutions. She also discusses such issues as democratic control of technology, the nature of democratic personality, and the question of democracy in international relations. (shrink)

ABSTRACT:Must even Confucian rights skeptics—those who are, on account of their Confucian beliefs, skeptical of the existence of human rights, and believe that asserting or recognizing rights is morally wrong—concede that in the workplace, they are morally obligated to recognize rights? Alan Strudler has recently argued that such is the case. In this article, I argue that because Confucian rights skeptics locate wrongness in inconsistency with the idea of “Confucian community,” Confucian community should be viewed as a moral ideal. I (...) then argue that Confucian rights skeptics ought to act in a manner that is consistent with this ideal, even when the ideal has not yet been realized, just as Kantians ought to act consistently with the Kantian kingdom of ends ideal. Accordingly, contrary to Strudler, I argue that Confucian rights skeptics need not concede that they are morally obligated to recognize rights in the workplace. This conclusion suggests the need for inquiry into the metaphysical foundations of these conflicting views. However, such inquiry is commonly thought to lie beyond the scope of philosophical business ethics proper. I conclude the article by suggesting a number of reasons for business ethicists to consider rejecting the prevalent narrow conception of the scope of the discipline.In this discussion I explore challenges to a particular Confucian system of morality that generally eschews reliance on rights. I argue that such a system may at the same time both assert that there are moral problems with rights and assert that it is acceptable to invoke rights in limited contexts. Adam Bailey has objected that the position I defend is inconsistent. I answer Bailey’s objections. (shrink)

_Utilitarianism_ is a classic work of ethical theory, arguably the most persuasive and comprehensible presentation of this widely influential position. While he didn’t invent utilitarianism, John Stuart Mill offered its clearest expression and strongest defense, and he expanded the theory to account for the variety in quality that we find among pleasures and pains. The complete text of the 1871 edition is included, along with selections from Jeremy Bentham’s An Introduction to the Principles of Morals and Legislation. Andrew Bailey’s (...) detailed introduction examines the context of Mill’s writing and offers guidelines on how to read the text accurately and critically. The complete text of the 1871 edition of _Utilitarianism_ is presented here, with footnote annotations added to clarify unfamiliar references and terminology for the student reader. A detailed introduction by the editor is divided into brief digestible parts discussing the context of the text and offering guidelines on how to read it accurately and critically. This edition has its origin in the acclaimed _Broadview Anthology of Social and Political Thought_ and adheres to the anthology’s format and high standard of accuracy and accessibility. (shrink)

In this book, Carol Gould offers a fundamental reconsideration of the theory of democracy, arguing that democratic decision-making should apply not only to politics but also to economic and social life. Professor Gould redefines traditional concepts of freedom and social equality, and proposes a principle of Equal Positive Freedom in which individual freedom and social co-operation are seen to be compatible. Reformulating basic conceptions of property, authority, economic justice and human rights, the author suggests a number of ways in which (...) these principles could be realised in social institutions. She also discusses such issues as democratic control of technology, the nature of democratic personality, and the question of democracy in international relations. (shrink)

Philosophy and Hip-Hop: Ruminations on Postmodern Cultural Form opens up the philosophical life force that informs the construction of Hip-hop by turning the gaze of the philosopher upon those blind spots that exist within existing scholarship. Traditional Departments of Philosophy will find this book a solid companion in Contemporary Philosophy or Aesthetic Theory. Inside these pages is a project that parallels the themes of existential angst, corporate elitism, social consciousness, male privilege and masculinity. This book illustrates the abundance of philosophical (...) meaning in the textual and graphic elements of Hip-hop, and thus places Hip-hop within the philosophical canon. (shrink)

This volume brings together exciting and provocative new feminist readings of famous classic and contemporary texts from Plato to Habermas.

In lieu of an abstract, here is a brief excerpt of the content:A Painful Lack of ConnectionChristopher Bailey (bio)Keywordsdepression, detachment (as a defense), empathy, evolution, masculinityI greatly appreciate the incredibly thoughtful responses to my clinical anecdote, “A Painful Lack of Wounds.” There is, in some more than others, a peculiar aura of detachment that, for me, evokes the very abyss (and its lack of an opposing force) that Colin and I found ourselves staring into that day. I realize, of (...) course, that some level of detachment is necessary to allow airspace for intellectual arrivals and departures.Detachment, moreover, is a form of emotional and psychological escape. In contrast with physical escape, detachment makes something that is present seem absent and, in that regard, is more like camouflage than flight. In some of the responses, therefore, I find myself tuning out the intellectual labyrinth and tuning in to how well it obscures its creator. What wounds or weaknesses, I wonder, is the author trying to hide? Insulin-dependent diabetes? An inferiority complex? Cannot climb chain-link fences? Is he or she hiding these problems from him- or herself? Or just the rest of us?This drive to connect, to regain the biological and the personal, was the ultimate point of my anecdote. I am not suggesting that human beings are biologically built for warfare or that all forms of pathology, at one time, must have conferred some evolutionary advantage. But as omnivorous, social primates, we are definitely adapted for engagement (of all varieties).Certainly, we need to avoid overidentification or sweepingly premature conclusions. Still, no doctor would deny his or her nostrils if cued by a foul, fetid odor to examine a patient for bed sores or gangrene. Likewise, we cannot in our clinical efforts recoil from the same instincts for sniffing out pathology that once made us successful predators. To paraphrase Jeffrey Masson and Susan McCarthy, the authors of When Elephants Weep, when one feels, from observing a bear, that the bear is sad, chances are the bear is sad. To call this anthropomorphizing is a much less parsimonious explanation than the possibility that evolutionary cousins can accurately read one another. And if inter-mammalian empathy is not too much of a stretch, we can probably trust what we feel from an animal of our own species.Granted, it is a long way from feeling to formulation. I chose to write about Colin because he expressed a kind of craving I am finding in a lot of men these days. I do not doubt that cultural pressure, heaped on personal issues and genetic prerogatives, can push a man to place heroism at the center of his psychic universe. Nonetheless, I find it odd that ostensibly comprehensive formulations, like the biopsychosocial model, fail to acknowledge the greater ecosystem in which we dwell. The wheelchair-accessible communities we have created to detach from natural selection are [End Page 249] the same frictionless planes on which masculinity, like a grotesque evolutionary artifact, tends to stumble nowadays.In short, were we not so dependent on the very things we call progress, had we not atrophied from a well-adapted ape to one that can die of hypothermia in 50° weather, I doubt if Colin's insecurity (or anyone's) would be so great. Not that I did not challenge Colin on aspects of his self-doubt. But I did not see it as “inappropriate” either. And although I agree a sense of helplessness can be both cause and effect of depression, his self-doubt, to me, was more than just a “cognitive error” unconsciously conceived as cover for a dark mood. Nondepressed people, after all, score higher than their depressed counterparts on measures of self-deception. The same false sense of security that we, as a culture, have coasted on for decades was shattered for Colin in Iraq. And I believe that is a good thing.Related ArticlesFeature Article: Clinical Anecdotes: A Painful Lack of WoundsCommentary: The Nature of Proof in PsychiatryCommentary: Truth and Healing a Veteran's DepressionCommentary: Inappropriate RegretCommentary: The Cultural Context of Post-traumatic Stress DisorderCommentary: Explication or Explanation?Commentary: The Importance of What Psychiatrists Care AboutCommentary: Mourning or MelancholiaResponse: A... (shrink)

Must even Confucian rights skeptics—those who are, on account of their Confucian beliefs, skeptical of the existence of human rights, and believe that asserting or recognizing rights is morally wrong—concede that in the workplace, they are morally obligated to recognize rights? Alan Strudler has recently argued that such is the case. In this article, I argue that because Confucian rights skeptics locate wrongness in inconsistency with the idea of “Confucian community,” Confucian community should be viewed as a moral ideal. I (...) then argue that Confucian rights skeptics ought to act in a manner that is consistent with this ideal, even when the ideal has not yet been realized, just as Kantians ought to act consistently with the Kantian kingdom of ends ideal. Accordingly, contrary to Strudler, I argue that Confucian rights skeptics need not concede that they are morally obligated to recognize rights in the workplace. This conclusion suggests the need for inquiry into the metaphysical foundations of these conflicting views. However, such inquiry is commonly thought to lie beyond the scope of philosophical business ethics proper. I conclude the article by suggesting a number of reasons for business ethicists to consider rejecting the prevalent narrow conception of the scope of the discipline. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Essai montaignien, maximes et fragments, confessions, exercice spirituel, journal, mémoires ou autobiographies, autant de genres abordés dans ce volume. Certains relèvent d'une tradition de la méditation et de l'exercice spirituel, alors que d'autres sont plus inventifs. Les interprétations proposées ici invitent à réssusciter ce mouvement qui animait l'écriture avant qu'il ne se fige.

Describes what the author sees as a suppression of the feminine in Western culture, technology, and philosophy and opens a feminist postmodern space from which fresh differences may emerge. This title explores underdeveloped themes in American and Canadian feminism. It offers a deconstruction of the phallocentric dichotomies of nature and culture.

Deeply rooted structures of racism, ableism, misogyny, ageism, and transphobia hurt great numbers of people, exposing them to intolerance, economic exclusion, and physical harm around the globe. Billions of land animals suffer and die annually in concentrated feeding operations and slaughterhouses. Our planet and all who live here are in perilous straights as the climate changes. In the face of such grievous problems, people who want to find positive ways to respond often grapple with difficult questions about how to make (...) a difference. Effective Altruism has arisen as an attempt to help answer these questions, encouraging people to give as much money as they can in the most effective ways to address human and animal suffering. But the Effective Altruists’ answers support some of the very social structures that cause suffering, undermining its efforts to “do the most good.” The Good It Promises, The Harm It Does is the first book-length critique of Effective Altruism. It brings together a diverse group of activists and scholars to explore Effective Altruism’s failure to meaningfully address forms of human and animal suffering. (shrink)

I address the problem of how to locate "traitorous" subjects, or those who belong to dominant groups yet resist the usual assumptions and practices of those groups. I argue that Sandra Harding's description of traitors as insiders, who "become marginal" is misleading. Crafting a distinction between "privilege-cognizant" and "privilege-evasive" white scripts, I offer an alternative account of race traitors as privilege-cognizant whites who refuse to animate expected whitely scripts, and who are unfaithful to worldviews whites are expected to hold.

Descriptively many Protestant perspectives on access to health care share much in common with secular accounts…perhaps too much. A normative account of a Protestant perspective on access to health care must be perceptively qualified by the Christ story. A genuinely theocratic approach may not lead one to the conclusion that the faith commits us to the notion of equality; rather the faith commits us to the notion of care. What counts as care may not be the same in every instance (...) (if this is indeed what equality means; in ordinary use, equality is tantamount to sameness). The Christ story reminds us who we are, beloved, sinful, redeemed. Acting out this story is to accept, to give, and to receive reconciliation. For many Christians this will mean that we are called to deny ourselves “equal” access to the system (as if equality actually existed!). (shrink)

The book develops a comprehensive and measured case that bitcoin is a net benefit to the world, despite its imperfections. Resistance Money is intended for all, from the clueless to the specialist, from the proponent to the die-hard skeptic, and everyone in between.

The main question of this study is whether God has a personality. We show what the question means, why it matters, and that good sense can be made of an affirmative answer to it. A God with personality — complete with particular, sometimes peculiar, and even seemingly unexplainable druthers — is not at war with maximal perfection, nor is the idea irredeemably anthropomorphic. And the hypothesis of divine personality is fruitful, with substantive consequences that span philosophical theology. But problems arise (...) here too, and new perspectives on inquiry itself. Our cosmos is blessed with weirdness aplenty. To come to know it is nothing less than to encounter a strange and untamed God. (shrink)

In just a few years, the book became an underground classic. Neither Man Nor Beast takes Adams' thought one step further.

Pateman challenges the way contemporary society functions by questioning the standard interpretation of an idea that is deeply embedded in American and British political thought: that our rights and freedoms derive from the social contract explicated by Locke, Hobbes, and Rousseau and interpreted in the United States by the Founding Fathers. The author shows how we are told only half the story of the original contract that establishes modern patriarchy. The sexual contract is ignored and thus men's patriarchal right over (...) women is also glossed over. No attention is paid to the problems that arise when women are excluded from the original contract but incorporated into the new contractual order. One of the main targets of the book is those who try to turn contractarian theory to progressive use, and a major thesis of the book is that this is not possible. Thus those feminists who have looked to a more "proper" contract- one between genuinely equal partners, or one entered into without any coercion- are misleading themselves. In the author's words, "In contract theory universal freedom is always a hypothesis, a story, a political fiction. Contract always generates political right in the forms of domination and subordination." Thus the book is also aimed at mainstream political theorists, and socialist and other critics of contract theory. The author offers a sweeping challenge to conventional understandings- of both left and right- of actual contracts in everyday life: the marriage contract, the employment contract, the prostitution contract, and the new surrogate mother contract. By bringing a feminist perspective to bear on the contradictions and paradoxes surrounding women and contract, and the relation between the sexes, she is able to shed new light on fundamental political problems of freedom and subordination. (shrink)

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

Friedrich Nietzsche has emerged as one of the most important and influential modern philosophers. For several decades, the book series Monographien und Texte zur Nietzsche-Forschung (MTNF) has set the agenda in a rapidly growing and changing field of Nietzsche scholarship. The scope of the series is interdisciplinary and international in orientation reflects the entire spectrum of research on Nietzsche, from philosophy to literary studies and political theory. The series publishes monographs and edited volumes that undergo a strict peer-review process. The (...) book series is led by an international team of editors, whose work represents the full range of current Nietzsche scholarship. (shrink)

Many translations have been made from the original Sanskrit of the Yoga Sutras of Patanjali. They have become well loved, well used, and well applied by many in all parts of the world and of all religious beliefs. The Sutras have a power and a timelessness about them which demonstrate the accuracy with which they pinpoint the basic truths of human evolution from subservience to personality clamours to the serene freedom of the soul. Most human problems today originate in selfish (...) desire; the prostitution of the feeling nature to self-centred physical appetites. This is also brought out clearly in the teaching of the Lord Buddha, the treading of the Noble Eight-Fold path providing the only way out of the maze: Right Values; Right Speech; Right Mode of Living; Right Thinking; Right Expression; Right Conduct; Right Effort; Right Rapture or True Happiness. These are attributes of the soul. Patanjali explores exhaustively the means, the techniques and the mental posture which create the connecting thread between the form-centred personality and these stages towards spiritual achievement and soul fusion. The four parts of the book develop: 1. The Problem of Union (51 sutras). 2. sutras). 4. Illumination (34 sutras). Many different training techniques have been available over the centuries, depending on the condition of human consciousness and the phase of spiritual growth to be accomplished. Each Yoga has had its place, fulfilled its function, and become an absorbed part of human experience. In this book the factor of mind in meeting present-day needs is again given prominence as the agent of the soul, and the key to personality release. These Yoga Sutras of Patanjali are based on Raja Yoga, the kingly science of the soul: Through the science of Raja Yoga the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. The soul is concerned with the working out of planetary purpose and plan; so again we find that mental training, and the self-achievement of the individual, lead to cooperation and service on a scale far more comprehensive and of far greater evolutionary significance than merely the individual effects on the life of the disciple. venture on the path of union with the soul. When through the removal of hindrances and the purification of the sheaths, the totality of knowledge becomes available, naught further remains for the man to do. (shrink)

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

It was only recently that people began to refer to God, occasionally, as “she.” Is it now possible to re-imagine divine power as a female force deeply related to the changing world? If so, then we can understand the deeper meaning of female images of divine power including depictions such as “The Goddess.” Carol Christ offers a new look at these female images of God in She Who Changes . She shows how many traditional ideas about divine power reject the (...) female body and connection to the natural world. She looks at the work of female theologians in Judaism, Christianity, and various religions that worship "The Goddess" to explore the way in which they are re-imagining both divine and human power as embodied both in a changing world and deeply related to all beings. (shrink)

The election of President Donald Trump, through his campaign of race-baiting, sexual harassment, and blatant disregard for human decency, lowered the moral bar of American public discourse. Julius Bailey’s latest book discusses the current state of hypocrisy and mistrust in the American political system, especially as these affect ethnic minorities and low-income groups. In powerful and inspiring prose, Bailey writes with a voice well informed by current events, empirical data, and philosophical observation. Bailey looks at the causes (...) and consequences of this new era and applies his passionate yet astute analysis to issues such as hate speech, gerrymandering, the use of the Confederate flag, and America’s relationship with the gun. _A percentage of the revenue from this book’s sales will be donated to two organizations: The Movement for Black Lives and Color of Change._. (shrink)

This book has its philosophical starting point in the idea that group-based social movements have positive implications for peace politics. It explores ways of imagining community, nation, and international systems through a political lens that is attentive to diversity and different lived experiences. Contributors suggest how groups might work toward new nonviolent conceptions and experiences of diverse communities and global stability.

... CHAPTER 1 Philosophy Philosophy, at least according to the origin of the word in classical Greek, is the "love of wisdom" — philosophers are lovers of ...

There is no broadly accepted definition of ‘life.’ Suggested definitions face problems, often in the form of robust counter-examples. Here we use insights from philosophical investigations into language to argue that defining ‘life’ currently poses a dilemma analogous to that faced by those hoping to define ‘water’ before the existence of molecular theory. In the absence of an analogous theory of the nature of living systems, interminable controversy over the definition of life is inescapable.