Le Livre du Chevalier de la Tour Landry pour ses filles et Le Ménagier de Paris, textes didactiques écrits au quatorzième siècle, enseignent aux jeunes filles et aux épouses les normes du comportement sexuel qu’elles doivent adopter en puisant dans les écrits courtois et religieux. Cependant, les formes socialement acceptables du désir divergent pour les hommes et les femmes. Tandis que le désir masculin est associé à la vie et la continuité, le désir féminin demeure placé sous les auspices de (...) la mort et de la perte. Cette partition est révélatrice des présupposés idéologiques de ces auteurs masculins, dont le lectorat n’était pas limité au seul public féminin. (shrink)

Le Livre du Chevalier de la Tour Landry pour ses filles et Le Ménagier de Paris, textes didactiques écrits au quatorzième siècle, enseignent aux jeunes filles et aux épouses les normes du comportement sexuel qu’elles doivent adopter en puisant dans les écrits courtois et religieux. Cependant, les formes socialement acceptables du désir divergent pour les hommes et les femmes. Tandis que le désir masculin est associé à la vie et la continuité, le désir féminin demeure placé sous les auspices de (...) la mort et de la perte. Cette partition est révélatrice des présupposés idéologiques de ces auteurs masculins, dont le lectorat n’était pas limité au seul public féminin. (shrink)

Social constructionism is often considered a form of anti-realism. But in contemporary feminist philosophy, an increasing number of philosophers defend views that are well-described as both realist and social constructionist. In this paper, I use the work of Sally Haslanger as an example of realist social constructionism. I argue: that Haslanger is best interpreted as defending metaphysical realism about social structures; that this type of metaphysical realism about the social world presents challenges to some popular ways of understanding metaphysical realism.

Introduction: Depression, biology, aggression -- Underbelly -- The biological unconscious -- Bitter melancholy -- Chemical transference -- The bastard placebo -- The pharmakology of depression.

We examine the framing mechanisms used to maintain a cross-sector partnership that was created to address a complex long-term social issue. We study the first 8 years of existence of an XSP that aims to create a market for recycled phosphorus, a nutrient that is critical to crop growth but whose natural reserves have dwindled significantly. Drawing on 27 interviews and over 3000 internal documents, we study the evolution of different frames used by diverse actors in an XSP. We demonstrate (...) the role of framing in helping actors to avoid some of the common pitfalls for an XSP, such as debilitating conflict, and in creating sufficient common ground to sustain collaboration. As opposed to a commonly held assumption in the XSP literature, we find that collaboration in a partnership does not have to result in a unanimous agreement around a single or convergent frame regarding a contentious issue. Rather, successful collaboration between diverse partners can also be achieved by maintaining a productive tension between different frames through “optimal” frame plurality—not excessive frame variety that may prevent agreements from emerging, but the retention of a select few frames and the deletion of others toward achieving a narrowing frame bandwidth. One managerial implication is that resources need not be focussed on reaching a unanimous agreement among all partners on a single mega-frame vis-à-vis a contentious issue, but can instead be used to kindle a sense of unity in diversity that allows sufficient common ground to emerge, despite the variety of actors and their positions. (shrink)

This book explores the tradition of the 'science of man' in French medicine of the era 1750-1850, focusing on controversies about the nature of the 'physical-moral' relation and their effects on the role of medicine in French society. Its chief purpose is to recover the history of a holistic tradition in French medicine that has been neglected because it lay outside the mainstream themes of modern medicine, which include experimental, reductionist, and localistic conceptions of health and disease. Professor Williams also (...) challenges existing historiography, which argues that the 'anthropological' approach to medicine was a short-term by-product of the leftist politics of the French Revolution. This work argues instead that the medical science of man long outlived the Revolution, that it spanned traditional ideological divisions, and that it reflected the shared aim of French physicians, whatever their politics, to claim broad cultural authority in French society. (shrink)

We can freely cross disciplinary boundaries, as well as the line between theory and practice, and allow practices to cast their light back on the theory and show us its deficiencies. In short, this approach reorients some much-discussed issues of professional, business, and military ethics and reveals them as variations on one deeply rooted theme. The author does not treat current institutions as final and unalterable. If these arrangements frustrate moral evaluation, she finds that an argument for change. To make (...) intelligent changes, however, we need a clear view of the reasoning that makes them seem natural and inevitable. That is what this book attempts to do. In the process, the author also reexamines the concept of "person." Not all cultures put so much stress on the idea as Western - and particularly American - cultures do. If we wish to keep this emphasis, then here is another argument for change. (shrink)

This article provides a broad survey of issues facing rural communities and suggests that medicalization of poverty concepts and interventions need to be tailored to those populations. Rural poverty may be both broader and deeper than in urban areas. Those challenges seem to produce a constellation of health conditions, as rural residents struggle with unemployment and lack of opportunities. Relatedly, rural communities struggle to maintain financially viable hospitals and specialty providers. The article closes by offering a snapshot of rural-specific strategies (...) to address these issues. (shrink)

When trust is broken, how should we determine who is at fault? Previous discus- sions of broken trust typically attribute the fault to trusters who place trust foolishly or trustees who act in an untrustworthy manner. These discussions take for granted the ability of the truster and trustee to communicate and understand the boundaries of what is being entrusted, that is, the domain of trust. However, the boundaries of entrusted domains are not always clear to either party which can result (...) in broken trust despite the best efforts of both truster and trustee. In this paper, I argue that deter- mining who to blame when trust is broken is a messy affair in which disagreements over fault regularly arise. I introduce three features of trust domains that take center stage in negotiations regarding who is at fault when trust is broken: scope, rigidity and ordering. (shrink)

Moral intuitionism is the view that we can know or justifiably believe some moral facts directly, without inferring them from other evidence or proof. While intuitionism is frequently dismissed as implausible, the theory has received renewed interest in the literature.See Robert Audi, The Good in the Right: A Theory of Intuition and Intrinsic Value (Princeton: Princeton University Press, 2004); Jill Graper Hernandez (ed.), The New Intuitionism (London: Continuum, 2011); Michael Huemer, Ethical Intuitionism (New York: Palgrave Macmillan, 2005); Sabine Roeser, Moral (...) Emotions and Intuitions (New York: Palgrave Macmillan, 2011); Russ Shafer-Landau, Moral Realism: A Defence (Oxford: Clarendon Press, 2003); Philip Stratton-Lake (ed.), Ethical Intuitionism: Re-evaluations (Oxford: Clarendon Press, 2002). Several philosophers have defended updated intuitionistic theories and argue that the theory is not as objectionable as previously alleged.Contemporary reformulations of moral intuitionism ar. (shrink)

This article seeks to investigate art in public urban space via a process of activating aesthetics as a way of enhancing pedagogies of engagement. It does this firstly by addressing the question of aesthetics in Enlightenment and twentieth-century frames; then it seeks to understand how artworks may be approached ontologically and epistemologically. The discussion works with the philosophical lenses of two different thinkers: Heidegger, in ‘Building Dwelling Thinking’ and ‘The Origin of the Work of Art’, and Marxist sociologist, Bourdieu with (...) his work on a theory of practice and habitus. It asks how art may work in the meaning-making processes of place and the human subject in terms of ontological difference and dispositional capital. In bringing these different organising principles of interpretation to specific works of art, the discussion draws from locational research undertaken in Newcastle/gateshead and Melbourne. (shrink)

According to Cornell moral realists, we can know about moral facts in much the same way that we do the empirical facts of the natural sciences. In “Can Cornell Moral Realism Adequately Account for Moral Knowledge?” (2012), I argue that this positive comparison to scientific knowledge hurts, rather than helps, the moral realist position. Joseph Long has recently defended Cornell moral realism against my concerns. In this article, I respond to Long's arguments and clarify important issues in the present debate.

While some form of nonanthropocentrism is a defining feature of environmental ethics, there are at least four senses in which the value of nature might be said to be humanly independent, and these are often conflated. I argue that the strongest of these four may require classic ontological commitments which are no longer historically open to uso However, if we take seriously the language dependent view of nature suggested by post-Wittgensteinian epistemology, we find paradoxically that this kind of anthropocentrism can (...) ground a genuine sense in which nature is valuable in its own right, yet as part of human good. In this context, Roiston’s distinction between “autonomous intrinsic value” and “anthropogenic intrinsic value” becomes a distinction without a difference. (shrink)

Many commentators suppose that morality, objectively construed, must possess a minimal sort of explanatory relevance if moral realism is to be plausible. To the extent that moral realists are unable to secure explanatory relevance for moral facts, moral realism faces a problem. Call this general objection an “explanatory objection” to moral realism. Despite the prevalence of explanatory objections in the literature, the connection between morality’s explanatory powers and moral realism’s truth is not clear. This paper considers several different reasons for (...) subjecting morality to explanatory scrutiny and concludes that none of them uncover a special or compelling explanatory problem for realism. In light of these difficulties, an alternative account of the connection between moral realism and moral explanation is developed. Not only does this account make sense of explanatory objections to realism, it turns out that realists may have the resources to defend themselves against this explanatory concern, properly understood. (shrink)

One of the reasons why empathy is a topic of enduring interest is the role it can play in understanding others. Empathy can help us to predict each other’s future actions and explain past ones; to...

ArgumentMontpellier vitalists upheld a medical perspective akin to modern “holism” in positing the functional unity of creatures imbued with life. While early vitalists focused on the human organism, Jean-Charles-Marguerite-Guillaume Grimaud investigated digestion, growth, and other physiological processes that human beings shared with simpler organisms. Eschewing modern investigative methods, Grimaud promoted a medically-grounded “metaphysics.” His influential doctrine of the “two lives” broke with Montpellier holism, classifying some vital phenomena as “higher” and others as “lower” and attributing the “nobility” of the human (...) species to the predominance of the former. In place of Montpellier teaching that attributed health to the holistic equilibration of vital activities, Grimaud embraced spiritualist dualisms of soul and body, Creator and created. Celebrating the divinely-ordained “wisdom” evident in involuntary physiological processes, he argued that such life functions were incomprehensible to human investigators. While Grimaud's work encouraged inquiry into the division between the central and “vegetative” nervous systems that became paradigmatic in nineteenth-century neuroscience, it also opened Montpellier vitalism to charges of conservatism and obscurantism that are still lodged against it to the present day. (shrink)

Creativity: what might this mean for art and art educators in the creative economies of globalisation? The task of this discussion is to look at the state of creativity and its role in education, in particular art education, and to seek some understanding of the register of creativity, how it is shaped, and how legitimated in the globalised world dominated by input-output, means-end, economically driven thinking, expectations and demands. With the help of Heidegger some crucial questions are raised, such as: (...) How can art maintain its creative ontological and epistemological potential in the creative economies of globalisation? Is it possible for art and the creative arts to act as a process of ‘revealing’ and ‘becoming’ and ‘throwing light’ on the world while working within the market economies of innovation and entrepreneurship where creativity has become a generalised discourse? What matters in this discussion is to find a way to argue for the sustainability of art education as a creative mode of enquiry through which self and the world may be better understood, identity might be realised as difference and being-in-time might be possible. (shrink)

This paper makes an argument for greater consideration of negativity in queer engagements with biological or natural systems. Focusing on one particular paper by Karen Barad – “Nature’s Queer Performativity ” – I argue that this work tends to under-read the negativity and confusion that queer entails, and so it renders nature, and the politics we might extract from it, more palatable than perhaps they should be. What interests me is that Barad’s argument about nature’s queer performativity begins and ends (...) with sodomy. While it has been a highly cathected site of analysis for some early and influential work in queer theory, sodomy has been little discussed in feminist and queer science studies where Barad’s work has been so influential. I argue that sodomy spoils any identitarian queer politics that attempt to depathologize or reaffirm the natural world. (shrink)

Attributions of moral knowledge are common in everyday life. We say that we know that some actions are morally right or wrong, permitted or required. Yet, how do we know such moral claims? Moral intuitionism is a family of theories in moral epistemology that tries to answer this question. Intuitionists are not skeptics about moral knowledge. They think that there are moral truths for us to know, and further, that knowledge of these truths is possible. What distinguishes intuitionism from other (...) anti-skeptical moral epistemologies is the idea that we can know some moral truths directly, without inferring them from premises. According to many intuitionists, it is possible for us to know that keeping promises is morally right even if we do not hold this belief on the basis of further evidence or proof. While intuitionism was popular in the early twentieth century, it was since dismissed as implausible. Recently, there has been renewed interest in intuitionism. Philosophers have defended updated versions of the theory and argue that the view has been misunderstood. This chapter considers the merits of intuitionism in moral epistemology. In what follows, I examine different ways of being an intuitionist and indicate the relative strengths and weaknesses of various approaches within intuitionism. (shrink)

This paper investigates what it may mean to re-imagine learning through aesthetic experience with reference to John Dewey’s Art as Experience. The discussion asks what learning might look like when aesthetic experience takes centre stage in the learning process. It investigates what Dewey meant by art as experience and aesthetic experience. Working with Dewey as a philosopher of reconstruction of experience, the discussion examines responses to poetic writings and communication in learning situations. In seeking to discover what poetic writing does (...) within the experience of a reader and writer it considers three specific learning situations. Firstly there is an examination of a five-year old child’s experience of shared communication through the story of Horton the Elephant. Secondly there is an account of the responses of an 11-year-old child to poetry in a 1950s classroom setting, and later reconstructions of those experiences by the child as adult. Thirdly, the paper extends to intensive writing with 12 to 13-year-old children. The focus is on the process of learning via acts of expression as aesthetic experiences. Through art as experience the child develops perceptions that recover a coherence and continuity of aesthetic experience in art as in everyday life. (shrink)

De-Signing Design: Cartographies of Theory and Practice throws new light on the terrain between theory and practice in transdisciplinary discourses of design and art. The collection brings together a selection of essays on spatiality, difference, cultural aesthetics, and identity in the expanded field of place-making and being.

. Interpreting children 's ideas: Creative thought or factual belief? A new look at Piaget's theory of childhood artificialism as related to religious education. British Journal of Educational Studies: Vol. 41, No. 2, pp. 164-173.

Professor Stevens's fine edition of Andromache, which treats all kinds of problems–linguistic, textual, metrical, theatrical, and interpretative–with great authority in a well-balanced commentary, and in a short introduction deals succinctly with the main ‘background’’ questions, must have prompted many to look anew at the play; so prompted, I here offer some supplementary points, mostly of interpretation.

Stephen Post advocates adoption on two levels: as a Christian practice and as a subject for contemporary attention in Christian ethics. His construction of adoption in Christian tradition rests heavily on the work of historian John Boswell. This strategy puts Post's foundational claims on contested ground and underscores the fact that history is a necessary but difficult partner in moral advocacy. His essay therefore elicits a collateral concern about the adoption of historical sources in the crafting of Christian ethics.

In this paper, the author describes some of her experiences over the past almost twenty years discussing ethics with children. She gives many examples of children’s literature as sources for inspiring moral reflection and imaginative thinking on the part of children. She notes that stories allow children to take risks in thinking about ethical decisions. They provide young people with ways to empathize with others who are living very different lives from the ones they live.

Biblical prototypes of suffering for others – the eschatological prophet and messianic high priest – are correlated in the present article with Edward Schillebeeckx's examination of two vital concepts to provide the basis for a critical praxis: anamnesis, or the critical remembrance of history, and eschatological hope. The dialectical opposites of anamnesis and hope, which Schillebeeckx deems crucial for solidarity with suffering and its alleviation, are embodied by the prototypical scriptural figures. Indeed, critical remembrance and hope are intrinsic to the (...) images of Jesus as the ‘suffering righteous one’ and the eschatological messianic high priest in Schillebeeckx's theology of suffering for others. Both the images and the critical concepts prove essential in his historical reconstruction of the eschatological communities, religious figures, and symbols in Hebrews and 1 Peter, among other New Testament documents. Schillebeeckx's discernment of hope as an eschatological concept is predicated on the transformation of the history of suffering into a constructive and critical force. He understands Jesus’ preaching about the coming kingdom of God as a message of hope that emerges from Jesus’ consciousness of the contrast between the history of suffering and his experience of God as Abba. Schillebeeckx's exegesis of biblical passages – taken from the Beatitudes, narratives of Jesus’ forgiveness of sins, and stories of his table fellowship – lays the foundation for the development of hope as the antidote to suffering and as a presentiment of eschatological salvation. He proposes that the transformation of failure and suffering into a critical and constructive force is Jesus’ eschatological legacy to the world and a model for the suffering servants of any age. Moreover, Schillebeeckx's dialectical understanding of remembered history and hope attests to his deep engagement with the Frankfurt School of social critical theory. In his later work (published during the 1970s and 1980s), such critical ideas serve to cultivate an eschatological sensibility and an ethical praxis, made possible by grace mediated through voluntary suffering. (shrink)

Eschatological images of Jesus as found in Jewish and Christian texts constitute the foundation of Edward Schillebeeckx’s positive orientation to suffering for others. Jewish prototypes provided the early Christians with an understanding of Jesus’ suffering, death, and resurrection as the advent of the eschaton. The pre‐existing biblical figures, which early Jewish Christians appropriated in the aftermath of the devastating crucifixion, provided traditional categories through which the life and death of Jesus could be meaningfully interpreted. Jesus as the eschatological prophet‐martyr and (...) Jesus as the suffering, eschatological high priest of the Epistle to the Hebrews are the most prominent and complex of the ancient figures. In Schillebeeckx’s analysis, each of the two composite titles ascribed to Jesus is an amplification of a prophetic or priestly prototype. The use of both models is predicted on Jesus’ compassionate and redemptive response to suffering – healing the sick, comforting the bereaved, giving hope to the oppressed, and proclaiming eschatological salvation.Schillebeeckx’s historical‐critical investigation of Jesus’ perception of his anticipated death, as revealed in the Last supper narrative, and his analysis of the meaning ascribed to the crucifixion in primitive Christianity establish the basis for a theology of redemptive suffering in the early church. Schillebeeckx has critically examined three pre‐New Testament interpretations applied to Jesus’ crucifixion: the death of the eschatological prophet‐martyr in the Deuteronomic tradition of the prophets whose proclamations were typically misjudged by Israel; the fulfilment of the divine scheme of salvation through the suffering of the ‘righteous one’, who is ultimately exonerated by God; and a vicarious, atoning sacrifice. The interpretative categories examined by Schillebeeckx with respect to the crucifixion are closely related to the biblical images upon which his theology of suffering is based. (shrink)

Most readers of Louis Althusser first enter his work through his writings on ideology. In an important new essay Étienne Balibar, friend and colleague of Althusser, offers an original reading of Althusser’s idea of ideology, drawing on both recently published posthumous writing and Althusser's work on the Piccolo Teatro di Milano. Balibar’s essay uncovers the intricate workings of interpellation through Althusser’s essays on the theater. If debates on dialectical materialism belong to a distant history, Balibar suggests, the question of ideology (...) remains crucial for thinking the present. The issue includes commentaries on Balibar’s essay from five influential scholars who engage critically with Althusser’s philosophy: Judith Butler, Banu Bargu, Adi Ophir, Warren Montag, and Bruce Robbins. This issue reanimates Althusser’s concept of ideology as an analytic tool for contemporary cultural and political critique. (shrink)

Most readers of Louis Althusser first enter his work through his writings on ideology. In an important new essay Étienne Balibar, friend and colleague of Althusser, offers an original reading of Althusser’s idea of ideology, drawing on both recently published posthumous writing and Althusser's work on the Piccolo Teatro di Milano. Balibar’s essay uncovers the intricate workings of interpellation through Althusser’s essays on the theater. If debates on dialectical materialism belong to a distant history, Balibar suggests, the question of ideology (...) remains crucial for thinking the present. The issue includes commentaries on Balibar’s essay from five influential scholars who engage critically with Althusser’s philosophy: Judith Butler, Banu Bargu, Adi Ophir, Warren Montag, and Bruce Robbins. This issue reanimates Althusser’s concept of ideology as an analytic tool for contemporary cultural and political critique. (shrink)

Twentieth-century ideologies, from liberalism to fascism, are rooted in humanism—the faith in the sovereignty of human reason and potential that grew out of Renaissance thought and discovery. This special issue asks if it is true that all vestiges of humanism have been dismantled, or whether humanism has taken on new forms. Have new versions of historical analysis and cultural studies reanimated humanist themes? What is posthumanism? These essays examine relationships among structuralism, poststructuralism, and the subject; explore the challenge of anticolonialist (...) critique to the coherence of antihumanism; reconsider the canon of antihumanists such as Heidegger and Foucault, and broach the intractable problems posed by efforts to comprehend the Holocaust, the camps, and ethnic cleansing. _Contributors_. Athena Athanasiou, Etienne Balibar, Mara de Gennaro, Carolyn J. Dean, Brady Thomas Heiner, Lynne Joyrich, Jacques Lezra. (shrink)