We examine creativity from a qualitative process rather than a quantitative product perspective. Our focus is on “habits of mind” (thinking dispositions) used during the creative process, and the categories we used were those of the eight Studio Habits of Mind observed in visual arts classrooms (Hetland, Winner, Veenema, & Sheridan, 2007, 2013). Our source of data was footage from a popular reality television show, Project Runway, in which nascent fashion designers are given garment design challenges. An entire season of (...) the show (14 episodes) was transcribed and coded for the presence of eight Studio Habits of Mind. We found abundant evidence of all eight of these thinking dispositions in all portions of the show. We argue that the creative thinking occurring during fashion design bears strong resemblances to that which occurs in the art studio-classroom. Qualitatively created frameworks, like those of the Studio Habits of Mind, can be used to inform our understanding of creative behavior in various disciplines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education ed. by David J. Elliott, Marissa Silverman and Gary E. McPhersonCara Faith BernardDavid J. Elliott, Marissa Silverman, and Gary E. McPherson, eds., The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education (New York, NY: Oxford University Press, 2019)Three leading voices in music education, David J. Elliott, Marissa Silverman, and Gary E. McPherson, consistently work to (...) reconceive how music educators create and challenge the discourses of music learning and the ways in which people engage with music. The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education furthers their contributions and serves as a break from the familiar and common “default philosophy of assessment” of tests, standards, regimens, and rankings to invite new ways of approaching music assessment.1 They, along with their coauthors, apply their theoretical, research, and teaching experience to examine music assessment through social praxis and how individuals and communities “deepen their growth as knowing and compassionate human beings.”2 In short, this Handbook is an invitation for music educators of all levels to reengage with their values and name them in their current and future practices.Using the current neoliberal state of education as a backdrop, Elliott, Silverman, and McPherson portray schools as spaces that yield corporate types of learning practices and assessments which “place little value on arts education.”3 Countering these realities, the diverse cadre of authors examines assessment [End Page 123] from different settings, roles, policies, and practices, organized around four themes. The first theme examines assessment through theoretical ideas including critical pedagogy, pragmatism, and Deleuzean frameworks. Next, in methodological practices, new ideas for assessment are considered through teacher evaluation, working with students with disabilities, and incorporating habits of mind. Creativity explores assessment through technological possibilities, popular music, and drawing, among others. Closing with international perspectives, the authors explore assessment through German and Scandinavian bildung/bildning, care as a driving force of assessment in South Africa, and an Iranian non-regulated perspective of assessment.Alexandra Kertz-Welzel asks: “Who decides what is assessed? How it is assessed? By whom is it assessed?”4 These questions are embraced and challenged throughout the Handbook. Instead of conceiving of assessment as something diagnostic—reaching musical benchmarks and aptitudes deemed by outside authorities—the authors welcome an epistemological shift of assessment. What might happen when music educators replace written self-assessments, quizzes, and playing tests in favor of, say, habits of mind (as Jillian Hogan and Ellen Winner describe in their chapter5) such as listening, noticing, being part of a community, persisting, expressing oneself, imagining, and making decisions? These changes might transform a community, one where students and teachers embrace music making beyond mere replication.6 The authors suggest ways of engaging in acts of subversion, resistance, care, and pragmatism to push past the product-driven view of assessment dictated by neoliberal and for-profit discourses.Historically, assessment has been contextualized, discussed, and critiqued through its practices; its purpose has been to gain information which aids in making decisions about teaching. In many contexts, particularly in the U.S., assessment practices stem from current educational policies, namely those noted in teacher evaluation systems.7 Such practices are intended to show student growth and drive instruction, to better label teaching quality and student success.8 In my own research on teacher evaluation, I found that music educators struggle with definitions and strategies of assessment; as a result, they defer to assessments based on hierarchies of musical skill and technique.9 Yet, Charlotte Danielson, a creator of many U.S. teacher evaluation frameworks, reminds that teaching “is not simply a matter of following a script of carrying out other people’s instructional designs.”10 Having to uphold the demands of assessment and evaluation forced many of the participants in my research to become compliant, even when they knew their teaching strategies were ancillary to who the students were and what they needed. They fabricated their assessments— often in the form of exit slips and inauthentic writing and musical compositional activities—to comply with policies. As a result, teachers’ values for music [End Page 124] teaching and learning were omitted from... (shrink)

According to the principle of patient autonomy, patients have the right to be self-determining in decisions about their own medical care, which includes the right to refuse treatment. However, a treatment refusal may legitimately be overridden in cases where the decision is judged to be incompetent. It has recently been proposed that in assessments of competence, attention should be paid to the evaluative judgments that guide patients' treatment decisions.In this paper I examine this claim in light of theories of practical (...) rationality, focusing on the difficult case of an anorexic person who is judged to be competent and refuses treatment, thereby putting themselves at risk of serious harm. I argue that the standard criteria for competence assess whether a treatment decision satisfies the goals of practical decision-making, and that this same criterion can be applied to a patient's decision-guiding commitments. As a consequence I propose that a particular understanding of practical rationality offers a theoretical framework for justifying involuntary treatment in the anorexia case. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Imaginary Interview*Jillian WeiseQ:Are you disabled?A:It depends. I need context.Q:Are you rendered incapable?A:I am awake and sober.Q:Are you limited by parts of the body?A:My arms are not wings.Q:Are you entitled to certain rights?A:Yes, I am disabled.Q:The U.S. Government disagrees.A:You read the letter?Q:“Due to the subject’s advanced education, the subject is no longer disabled.”1A:It was a love letter. They could have written it better. I would’ve preferred something with a (...) little more feeling, such as: “Dear Jillian: We are breaking up. We saw you outside the building with the statue of the lion. We saw you trespass through the halls and take from the shelves a number of hardbacks and take from the woman with glasses her suggestions. You have been made too erudite, too learned. If you want to protest, if you want to continue our relationship, then un–educate yourself. It would be helpful if you worked at a factory or could not find work. It would be helpful for something inside you to hurt.”Q:You seem bothered by the letter from the government.A:No more bothered, I guess, than if the government sent a letter rescinding my name.Q:The name disability is important to you then?A:It is important. It is very, very important. No, it is not important. I hardly think of it. It vexes me and I need it and I should not say it that often. Today, for example, I said: You must not use the word disability too much in this interview. After all, you do not like the word, and you have named yourself cyborg, so there is no reason to use the word you already rejected. After that thought came the voice of the Director, who said, “When you use the word disability, people think accommodations, people think favors. Best not to use it.” And after that came the voice of a writing mentor: “I just don’t like the word disabled in this piece. Is there a way to write the piece without using the word?”Q:What is disability like?A:It is like crowding under an umbrella, except your head sticks out, and your hair gets wet, and there are no cabs. Plus, this is somebody else’s umbrella.Q:Respond to this symbol.A:That is where I park my car.Q:What do you have?A:I do not know. The doctors named the condition. They gave it a three–word, nine syllable Latin name. Now I go to other doctors and they say, “What do you have?” and I say the Latin name, and they say, “What?” and I repeat the name, and they say, “How do you spell it?” Also—and I think this is important—the prognosis for the condition reads, “No reported cases have survived past the age of two.” Therefore, I am either dead with the condition. Or I am alive with a different one. Or the medical dictionary is fiction.Q:What is the condition?A:I am a cyborg.Q:When did you begin calling yourself a cyborg?A:Rephrase the question. [End Page 219]Q:When did you become a cyborg?A:2007.Q:Where?A:I cannot say the name of the office. The prosthetist posted a photo of me online, and in the photo I am not wearing any pants. I am wearing the cyborg leg for the first time and without any pants. I am so embarrassed. I do not want you to find the photo online. This is before we knew each other. This is before we knew what we meant to each other.Q:I have to tell you: when I first saw you, I thought, “She looks like a woman who could be taken advantage of online.”A:Yes, that is the problem with having it physical. When it is physical, people make all kinds of assumptions. She needs help. She is lop–sided. She must be so, so sad. I thought of another definition: looked at, done to, and dissed... (shrink)

Incongruent counterparts are pairs of objects which cannot be enclosed in the same spatial limits despite an exact similarity in magnitude, proportion, and relative position of their parts. Kant discerns in such objects, whose most familiar example is left and right hands, a “paradox” demanding “demotion of space and time to mere forms of our sensory intuition.” This paper aims at an adequate understanding of Kant’s enigmatic idealist argument from handed objects, as well as an understanding of its relation to (...) the other key supports of his idealism. The paper’s central finding is that Kant’s idealist argument from incongruent counterparts rests essentially on his theory of freedom. The surprising result sheds new light on deep and overlooked links among the pillars of transcendental idealism, pointing the way to a comprehensive and unified reading of Kant’s system of idealist arguments. (shrink)

An emerging ethical dilemma in light of the opioid crisis, repeat cardiac valve replacements for patients diagnosed with endocarditis from intravenous drug use presents specific challenges to Catholic health care organizations. While secular health care is tasked with the allocation of scarce resources, Catholic institutions must address additional considerations when balancing stewardship of scarce resources, human dignity, and patient accountability. A recent ethics consultation illustrates the issues involved in multiple valve replacements for substance-addicted patients from a Catholic ethical perspective. The (...) discussion includes policy recommendations and ethical reflections. (shrink)

In this paper, I argue that the Hindmarsh and Wik cases stand as crucial case studies that evidence the ongoing production of terra nullius within contemporary Australian contexts. They bring into focus the critical importance the signifiers of property, capitalist ‘productivity’ and legality within the settler-colonial state. Alongside notions of ‘civility,’ discourses surrounding ‘economic productivity’ and ‘equality before the law’ are consistently mobilised in these cases to assert white sovereignty. In contradistinction to the discourses that construct Indigenous people’s relation to (...) land as a singular and affective ‘affinity,’ media, political and legal texts script white Australian land uses such as farming and mining as ‘productive’ and necessary for economic prosperity. They are posited with ‘monetary’ output and juridical standing in order to produce the narrative that the continent was lawfully ‘settled’ by ‘illustrious’ white Australians. Moreover, these signifiers ramify within colonial law. Following these cases, the state amended the Aboriginal and Torres Straight Islander Heritage Protection Act 1984 and the Native Title Act 1993 respectively. They ensured the material construction of the Hindmarsh Island Bridge and the revocation of specific Indigenous land rights in order to sustain the settler-colonial state’s claims to sovereignty. (shrink)

That Claudian imitates Virgil's Georgics in the De raptu Proserpinae is well known. Most of his allusions are restricted to Golden Age or Underworld imagery, largely from Books 1, 2, and 4. However, one imitation of the third Georgic that appears not to have been noted previously occurs at De raptu Proserpinae 1.82. The context is Claudian's famous description of Pluto enthroned: ipse rudi fultus solio nigraque uerendusmaiestate sedet: squalent inmania foedosceptra situ; sublime caput maestissima nubesasperat et dirae riget inclementia (...) formae;terrorem dolor augebat. I argue that this recalls the following passage in Virgil: optima quaeque dies miseris mortalibus aeuiprima fugit; subeunt morbi tristisque senectuset labor, et durae rapit inclementia mortis. Inclementia occurs some twenty times in extant classical and late antique Latin verse. Claudian himself uses it three other times. None the less, the construction of Claudian's line makes it clear that the line from the Georgics is being imitated here: the lines are metrically equivalent, and the sound-pattern and identical grammatical structure make the imitation unmistakable. (shrink)

Eric Voegelin's _Israel and Revelation_ is the opening volume of his monumental _Order and History,_ which traces the history of order in human society. This volume examines the ancient near eastern civilizations as a backdrop to a discussion of the historical locus of order in Israel. The drama of Israel mirrors the problems associated with the tension of existence as Israel attempted to reconcile the claims of transcendent order with those of pragmatic existence and so becomes paradigmatic. According to Voegelin, (...) what happened in Israel was a decisive step, not only in the history of Israel, but also in the human attempt to achieve order in society. The uniqueness of Israel is the fact that it was the first to create history as a form of existence, that is, the recognition by human beings of their existence under a world-transcendent God, and the evaluation of their actions as conforming to or defecting from the divine will. In the course of its history, Israel learned that redemption comes from a source beyond itself. Voegelin develops rich insights into the Old Testament by reading the text as part of the universal drama of being. His philosophy of symbolic forms has immense implications for the treatment of the biblical narrative as a symbolism that articulates the experiences of a people's order. The author initiates us into attunement with _all_ the partners in the community of being: God and humans, world and society. This may well be his most significant contribution to political thought: "the experience of divine being as world transcendent is inseparable from an understanding of man as human.". (shrink)

A crucial question in relation to support designed to enable the legal capacity of people with mental disabilities concerns when support constitutes undue influence. This article addresses this question in order to facilitate the development of law and policy in England and Wales, by providing a normative analysis of the different approaches to undue influence across decisions about property, contracts, health, finances, and accommodation. These are all potential contexts for supporting legal capacity, and, in doing so, the article compares approaches (...) to undue influence that are rarely considered together. -/- Drawing on the UN Convention on the Rights of Persons with Disabilities, third sector and public body documents, and law in England and Wales, the analysis identifies six models that conceptualise undue influence in terms of: modes of influence; an overborne will; an inference from the situation; an overborne will understood as a mental incapacity; an overborne will in connection with vulnerability; and impaired discursive control. This final approach is a novel proposal for understanding undue influence. The analysis highlights key policy-relevant issues that distinguish the models, and generates a deliberative framework for navigating them, with the ‘overborne will’, ‘inference-based’, and ‘discursive control’ models identified as potentially fitting for the support context. (shrink)

Empirical research in the field of moral cognition is increasingly being used to draw conclusions in philosophical moral psychology, in particular regarding sentimentalist and rationalist accounts of moral judgment. This paper calls for a reassessment of both the empirical and philosophical conclusions being drawn from the moral cognition research. It is proposed that moral decision making is best understood as a species of Kahneman and Frederick's dual-process model of decision making. According to this model, emotional intuition-generating processes and reflective processes (...) operate in an integrated way in moral deliberation, and metacognition is assigned an essential role in the monitoring and shaping of moral intuitions. In combination with observations from philosophical moral psychology, this proposal cautions against endorsing simple sentimentalism or rejecting rationalist accounts on the basis of the moral cognition research. (shrink)

A central doctrine of Kant's Critique of Pure Reason holds that the content of human experience is rooted in an affection of sensibility by unknowable things in themselves. This famous and puzzling affection doctrine raises two seemingly intractable old problems, which can be termed the Indispensability and the Consistency Problems. By what right does Kant present affection by supersensible entities as an indispensable requirement of experience? And how could any argument for such indispensability avoid violating the Critique's doctrine of noumenal (...) ignorance? This essay develops a new solution to both problems, setting out from the continuity between Kant's early and mature views on sensibility and mind-world relations. Kant's early writings subscribe to an interactionist cosmology opposed to both Leibniz's preestablished harmony and Malebranche's occasionalism. The modern debate on mind-world relations shaping Kant's early cosmology points us to a widely recognized motivation for interactionism, turning on a constraint on agency within certain noninteractionist cosmologies. In particular, Kant's early conversion to a libertarian theory of freedom, together with his rejection of occasionalism, provides the basis for a compelling argument for the indispensability of world-mind affection relations. Extended to the transcendental idealist framework, the same argument reveals noumenal affection as an indispensable presupposition of some knowledge claims consistently upheld by Kant. This leads in turn to a satisfying solution to the Consistency Problem, showing that the doctrine of noumenal affection is not merely consistent with, but is partly motivated by, Kant's commitment to noumenal ignorance. (shrink)

Margaret Monahan Hogan; Catholic Health Care Institutions: Dinosaurs Awaiting Extinction or Safe Refuge in a Culture of Death, Christian bioethics: Non-Ecumenic.

In this paper, we provide an overview of how the outcomes of the Uruguay Round affected the application of pharmaceutical intellectual property rights globally. Second, we explain how specific pharmaceutical policy tools can help developing states mitigate the worst effects of the TRIPS Agreement. Third, we put forward solutions that could be implemented by the World Bank to help overcome the divide between creating private incentives for research and development of innovative medicines and ensuring access of the poor to medicine. (...) Fourth, we evaluate these solutions on the basis of utilitarian considerations and urge that equitable pricing is morally preferable to the other solutions. (shrink)

Two opposing accounts of early language evolution, the compositional and the holistic, have become the subject of lively debate. It has been argued that an evolving compositional protolanguage would not be useful for communication until it reached a certain level of grammatical complexity. This paper offers a new, discourse-oriented perspective on the debate. It argues that discourse should be viewed, not as a level of language structure ‘beyond the sentence’, but as sequenced communicative behaviour, typically but not uniquely involving language. (...) This provides for continuity from exchanges making use of simple communicative resources such as single words and gestures to those making use of complex grammatical conventions. Supporting evidence comes from child language and from original experiments with adults using constrained language systems. The paper shows that the utility of emerging compositional language is not dependent on some critical level of complexity, and so defends the compositional account. (shrink)

Purpose The purpose of this paper is to demonstrate privacy concerns arising from the rapidly increasing advancements and use of artificial intelligence technology and the challenges of existing privacy regimes to ensure the on-going protection of an individual’s sensitive private information. The authors illustrate this through a case study of energy smart meters and suggest a novel combination of four solutions to strengthen privacy protection. Design/methodology/approach The authors illustrate how, through smart meter obtained energy data, home energy providers can use (...) AI to reveal private consumer information such as households’ electrical appliances, their time and frequency of usage, including number and model of appliance. The authors show how this data can further be combined with other data to infer sensitive personal information such as lifestyle and household income due to advances in AI technologies. Findings The authors highlight data protection and privacy concerns which are not immediately obvious to consumers due to the capabilities of advanced AI technology and its ability to extract sensitive personal information when applied to large overlapping granular data sets. Social implications The authors question the adequacy of existing privacy legislation to protect sensitive inferred consumer data from AI-driven technology. To address this, the authors suggest alternative solutions. Originality/value The original value of this paper is that it illustrates new privacy issues brought about by advances in AI, failings in current privacy legislation and implementation and opens the dialog between stakeholders to protect vulnerable consumers. (shrink)

Background:Human health is dependent upon environmental sustainability. Many have argued that environmental sustainability advocacy and environmentally responsible healthcare practice are imperative healthcare actions.Research questions:What are the key obstacles to healthcare professionals supporting environmental sustainability? How may these obstacles be overcome?Research design:Data-driven thematic qualitative analysis of semi-structured interviews identified common and pertinent themes, and differences between specific healthcare disciplines.Participants:A total of 64 healthcare professionals and academics from all states and territories of Australia, and multiple healthcare disciplines were recruited.Ethical considerations:Institutional ethics approval (...) was obtained for data collection. Participants gave informed consent. All data were de-identified to protect participant anonymity.Findings:Qualitative analysis indicated that Australian healthcare professionals often take more action in their personal than professional lives to protect the environment, particularly those with strong professional identities. The healthcare sector’s focus on economic rationalism was a substantial barrier to environmentally responsible behaviour. Professionals also feared conflict and professional ostracism, and often did not feel qualified to take action. This led to healthcare professionals making inconsistent moral judgements, and feeling silenced and powerless. Constraints on non-clinical employees within and beyond the sector exacerbated these difficulties.Discussion:The findings are consistent with the literature reporting that organisational constraints, and strong social identification, can inhibit actions that align with personal values. This disparity can cause moral distress and residue, leading to feelings of powerlessness, resulting in less ethical behaviour.Conclusion:The data highlight a disparity between personal and professional actions to address environmental sustainability. Given the constraints Australian healthcare professionals encounter, they are unlikely to shift to environmentally responsible practice without support from institutions and professional associations. Professional development is required to support this endeavour. The poor transference of pro-ecological behaviour from one setting to another is likely to have international implications for healthcare practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hard on Everything but the BodyJillian GuizzottiIn the fall of 2011, my first year of college, I took a course on Asian religions at Alfred University. I became interested in different kinds of religions, especially Buddhism. I was lucky that the professor who taught Asian religions also offered an introductory class on Buddhism the following semester. It was an upper-level course, generally not open to first-year students, but the (...) instructor let me enroll. The class met twice a week for two hours. At first it did not seem different in any way from my other classes, but during the second half of the semester, we spent fifteen to twenty minutes at the beginning of every class in meditation.Before I came to college, I believed I had decent reasoning and interpretive skills; intellectually I knew I could go toe-to-toe with alien concepts and master them. But I had heard from my sister and my two eldest cousins that college was a different world from high school; I should expect my perceptions to change. Every time I was told something like this I shrugged it off. The suggestion that a class could affect my core beliefs seemed far-fetched. I did not think college would change me that much, but the Buddhism course and the meditation practice affected me in ways I did not expect: academically, spiritually, and emotionally. The process was gradual. By the end of the spring semester, there were big dents in my usual ways of thinking about the world and about myself.Buddhism is a complex religion and some of its core ideas, such as the nature of human suffering, are not so easy to explain. Unlike other classes where I learn in traditional academic ways, meditation gave me an opportunity to understand Buddhism in new ways, more challenging and personal ways. After it was incorporated into the class, everything developed more color: things I thought I knew no longer seemed so black and white. I stopped feeling that tests and homework were the most important things about my classes; what matters is what I learn. And what I learn depends on me.Unlike a straightforward academic class, in which I usually regurgitate what I read in books and hear in lectures, meditation caused me to focus on myself. I have not had a class before or since that has seeped into my life outside the classroom so much. (How often can people say that a class they took comes back to haunt them, in a good way?) None of my other classes has made me think so hard, either. I felt as though I was problem solving on a whole new level. [End Page 115]Because I was a first-year student and most of the other students were juniors and seniors, in the beginning I felt as though I was barely holding on to everyone else’s coattails; they seemed to be grasping the material so much better. Reviewing the text only helped a little. I needed something to “click” so I could understand Buddhism better. I did not see how meditation could help anyone, however. I just saw it as a time to sit still and collect swarming thoughts. I did not get how it was supposed to advance anyone along their “path.” I doubted it would help me learn anything about Buddhism, let alone help me pass the course. Although I was wary, I was willing to try. After I did experience it for myself, the lessons became more comprehensible, because I could relate them to my own life and experiences. This made the class feel less stressful as well.After about a week of doing meditation, a few friends asked me how it felt. I told them it felt very foreign to go to class and sit in front of a white wall for fifteen to twenty minutes and count my breaths. It was very different from immediately taking out paper and pen and starting to take notes. Sitting for those minutes was sometimes rather fun, relaxing. It made me want to go to class more because I had something to look forward to. I told... (shrink)

In the emergent field of creative practice higher degrees by research, first generation supervisors have developed new models of supervision for an unprecedented form of research, which combines creative practice and a written thesis. In a national research project, entitled ‘Effective supervision of creative practice higher research degrees’, we set out to capture and share early supervisors’ insights, strategies and approaches to supporting their creative practice PhD students. From the insights we gained during the early interview process, we expanded our (...) research methods in line with a distributed leadership model and developed a dialogic framework. This led us to unanticipated conclusions and unexpected recommendations. In this study, we primarily draw on philosopher and literary theorist Mikhail Bakhtin’s dialogics to explain how giving precedence to the voices of supervisors not only facilitated the articulation of dispersed tacit knowledge, but also led to other discoveries. These include the nature of supervisors’ resistance to prescribed models, policies and central academic development programmes; the importance of polyvocality and responsive dialogue in enabling continued innovation in the field; the benefits to supervisors of reflecting, discussing and sharing practices with colleagues; and the value of distributed leadership and dialogue to academic development and supervision capacity building in research education. (shrink)

This book shows how Plato's "Statesman" and Thucydides' presentation of the moral collapse in Athenian political discourse reveal many points of agreement between Plato and Thucydides. Discussions of other dialogues including "Meno," "Laches," "Charmides," "Symposium," "Phaedo," "Sophist," and "Laws" confirm this agreement. Please see thucydides(dot)org for some editorial errata and corrections. The book was released in paperback in December 2021.

The Convention on the Rights of Persons with Disabilities is increasingly seen as driving a paradigm shift in mental health law, particularly in relation to the understanding that it requires a shift from substituted to supported decisions. This article identifies two competing moral commitments implied by this shift, both of which appeal to the notion of autonomy. It is argued that because of these commitments the Convention is in tension with more general calls in the medical ethics literature for preserving (...) patient autonomy through support. The competing commitments within the Convention also present a particular challenge in putting the support it requires into practice. A discursive control account of freedom is used to develop some practical guidelines for navigating this new moral territory. (shrink)

This article seeks to articulate an interpretation of Fanon’s engagement with G.W.F. Hegel that does not either assume that Fanon rejects Hegel’s normative conclusions or that Fanon’s engagement is incidental to his larger philosophical projects. I argue that Fanon’s take on the master-slave dialectic allows us to better understand the normative claims that undergird Fanon’s calls for violence and revolution in Black Skin, The Wretched of the Earth, and A Dying Colonialism.

In this paper, we provide an overview of how the outcomes of the Uruguay Round affected the application of pharmaceutical intellectual property rights globally. Second, we explain how specific pharmaceutical policy tools can help developing states mitigate the worst effects of the TRIPS Agreement. Third, we put forward solutions that could be implemented by the World Bank to help overcome the divide between creating private incentives for research and development of innovative medicines and ensuring access of the poor to medicine. (...) Fourth, we evaluate these solutions on the basis of utilitarian considerations and urge that equitable pricing is morally preferable to the other solutions. (shrink)

Presentation of self (via Goffman) is becoming increasingly popular as a means for explaining differences in meaning and activity of online participation. This article argues that self-presentation can be split into performances, which take place in synchronous “situations,” and artifacts, which take place in asynchronous “exhibitions.” Goffman’s dramaturgical approach (including the notions of front and back stage) focuses on situations. Social media, on the other hand, frequently employs exhibitions, such as lists of status updates and sets of photos, alongside situational (...) activities, such as chatting. A key difference in exhibitions is the virtual “curator” that manages and redistributes this digital content. This article introduces the exhibitional approach and the curator and suggests ways in which this approach can extend present work concerning online presentation of self. It introduces a theory of “lowest common denominator” culture employing the exhibitional approach. (shrink)

Literature provides us with otherwise unavailable insights into the ways emotions are produced, experienced and enacted in human social life. It is particularly valuable because it deepens our comprehension of the mutual relations between emotional response and ethical judgment. These are the central claims of Hogan's study, which carefully examines a range of highly esteemed literary works in the context of current neurobiological, psychological, sociological and other empirical research. In this work, he explains the value of literary study for (...) a cognitive science of emotion and outlines the emotional organization of the human mind. He explores the emotions of romantic love, grief, mirth, guilt, shame, jealousy, attachment, compassion and pity - in each case drawing on one work by Shakespeare and one or more works by writers from different historical periods or different cultural backgrounds, such as the eleventh-century Chinese poet Li Ch'ing-Chao and the contemporary Nigerian playwright Wole Soyinka. (shrink)

An influential body of recent work on moral psychology has stressed the interconnections among ethics, narrative, and empathy. Yet as Patrick Colm Hogan argues, this work is so vague in its use of the term 'narrative' as to be almost substanceless, and this vagueness is in large part due to the neglect of literary study. Extending his previous work on universal story structures, Hogan argues that we can transform ill-defined intuitions about narrative and ethics into explicit and systematic (...) accounts of the deep connections between moral attitudes and narratives. These connections are, in turn, inseparable from empathy, a concept that Hogan proceeds to clarify and defend against a number of widely read critiques. In the course of the book, Hogan develops and illustrates his arguments through analyses of global narratives, constructing illuminating ethical interpretations of literary works ranging from Shakespeare to Chinese drama and the Bhagavad Gita. (shrink)

In this chapter, our focus is the role played by notions of rationality in the diagnosis of mental disorders, and in the practice of overriding patient autonomy in psychiatry. We describe and evaluate different hypotheses concerning the relationship between rationality and diagnosis, raising questions about what features underpin psychiatric categories. These questions reinforce widely held concerns about the use of diagnosis as a justification for overriding autonomy, which have motivated a shift to mental incapacity as an alternative justification. However, this (...) approach too has recently been criticized from a mental disability rights perspective. Our analysis of the relationship between mental capacity and rationality is used to illuminate these concerns, and to investigate further the relationship between rationality and psychiatric diagnosis. (shrink)

Season 4 episode of Supernatural, “It's a Terrible Life”, is a demonstration of an overarching Marxist theme in the series: the American dream is impossible, because we are alienated and disconnected from our labor through capitalism. The alternate world in “It's a Terrible Life” not only typifies the broader world of the Winchesters in Supernatural but also highlights the fact that the Winchesters' lives mirror in horrific manner a terrible life we're all trapped in. “It's a Terrible Life” accurately demonstrates (...) that as long as a system exists wherein the workers are not the owners of the means of production, laboring for its own sake is merely an illusion. (shrink)

Language and Materiality integrates linguistic anthropological and sociolinguistic scholarship on a range of topics: semiotic approaches to language, language commodification, sound, embodiment, mediatization, and aesthetics. Empirically rigorous, the volume engages scholars and students interested in language, its use, and meanings. It consists of three sections - 'Texts, Objects, Mediality', 'Sound, Aesthetics, Embodiment', and 'Time, Place, Circulation' - containing chapters and short commentaries, framed by a curated conversation about semiotics and materiality in anthropology. Each section theorizes intersections, connections, and relationships between (...) language and materiality across diverse topics and ethnographic contexts. The volume shows that materiality may be approached as a feature of political economy, sensual experience, aesthetics, and affective relationships in its relation to language as talk, register, genre, ideology, and acoustic object. It consists of new perspectives on materiality as a vital dimension of social life and signification in global capitalism, connecting inquiries on subjects as diverse as food, media, fonts, and music. (shrink)

Setting aside what might seem to be an overly pious and self-congratulatory tone in the above quotation, we are left with Aristotle’s expression of a sense of wonder and curiosity with regard to the human mind. Many things are worthy of investigation, but our own intellectual nature holds a special place, and this, urges Aristotle, is not simply narcissism. We are interesting. This volume seeks to celebrate and emulate Aristotle’s enthusiasm and sense of reverence, while recognizing, perhaps to an even (...) greater extent than did Aristotle, that we are a part of the natural world. (shrink)

Using a new materialist line of questioning that looks at the agential potentialities of water and its entanglements with Big Data and surveillance, this article explores how the recent Snowden revelations about the National Security Agency have reignited media scholars to engage with the infrastructures that enable intercepting, hosting, and processing immeasurable amounts of data. Focusing on the expansive architecture, location, and resource dependence of the NSA’s Utah Data Center, I demonstrate how surveillance and privacy can never be disconnected from (...) the material infrastructures that allow and render natural the epistemological state of mass surveillance. Specifically, I explore the NSA’s infrastructure and the million of gallons of water it requires daily to cool its servers, while located in one of the driest states in the US. Complicating surveillance beyond the NSA, as also already imbricated with various social media companies, this article questions the emplacement and impact of corporate data centers more generally, and the changes they are causing to the landscape and local economies. I look at how water is an intriguing and politically relevant part of the surveillance infrastructure and how it has been constructed as the main tool for activism in this case, and how it may eventually help transform the public’s conceptualization of Big Data, as deeply material. (shrink)

Roberto Frega’s Pragmatism and the Wide View of Democracy reformulates the question of democracy posed by our current historic conjuncture using the resources of a variety of pragmatic thinkers. He brings into the contemporary conversation regarding democracy’s fortunes both classical and somewhat neglected figures in the pragmatic tradition to deal with questions of power, ontology, and politics. In particular, Frega takes a social philosophical starting point and draws out the consequences of this fundamental shift in approach to questions of democratic (...) and political theory. This turn to social philosophy as a theoretically more sufficient conceptual vocabulary, extended in detail by Frega, raises questions regarding the work that a social ontology does in clarifying the role of economic and political approaches to democracy that are worth further exploration. Likewise, the practical proposals for moving beyond methodological nationalism with respect to forming publics for the sake of problem-solving, while providing a clarifying and fresh starting point, are still too beholden to models of agency and expressions of coordinated action that themselves are the very fruit of those systems which undermine democratic power in the first instance. (shrink)

Health promotion is a key element of public health practice. Among strategies aiming to deal with public health problems, health promotion purports to help people achieve better health. Health promotion can significantly alter people’s lifestyles, and three main ethical issues relate to it: ( i ) what are the ultimate goals for public health practice, i.e. what ‘good’ should be achieved? ( ii ) how should this good be distributed in the population? and ( iii ) what means may we (...) use to try to achieve and distribute this good? The last question is the subject of this article. Concerns raised about health promotion can be divided into two groups: ( i ) efficacy-based considerations – are they cost-effective or cost-ineffective? and ( ii ) autonomy-based concerns – (to what extent) do they interfere with free choice, i.e. do they attempt to direct social values and lifestyles? Ways in which an individual’s autonomy may be compromised by means of influencing behaviour change are considered. This article has been retracted: See RETRACTION NOTICE. (shrink)

The Warburg Institute, founded in the 1920s in Hamburg by art and cultural historian Aby Warburg, is a pioneering institution that has greatly shaped the fields of art, myth, religion, medicine, philosophy, and intellectual history. When, in 1933, the institute was moved to London to escape the Nazis, its research and legacy were protected and further developed by a network of researchers dispersed throughout the UK, the US, and Canada. The first interdisciplinary study of the Warburg network as an arena (...) of intellectual transmission, transformation, and exchange, this volume reveals the dynamics, agencies, and actors at play in the development of the Warburg Institute's program and output, with a specific focus on the role of Raymond Klibansky in the institute's major ventures. Among these collective projects of the institute are the famous Saturn and Melancholy, which blends art history with philosophical and cultural history, and the Latin and Arabic Corpus Platonicum Medii Aevi series, which contributed to research on the continuity of Platonic thought. Consulting published and unpublished sources including correspondences, memories, and diaries of affiliated scholars, the essays explore the history of the Warburg Library as a vital cultural institution and the personal and intellectual relationships of the researchers devoted to it. From Hamburg to London to Montreal, Raymond Klibansky and the Warburg Library Network takes readers on a journey into more than forty years of intellectual life at one of the most prestigious cultural research institutes. Contributors include Philippe Despoix, Georges Leroux, Eric Méchoulan, Elisabeth Otto, Elizabeth Sears, Davide Stimilli, Jillian Tomm, Martin Treml, Jean-Philippe Uzel, Regina Weber, Claudia Wedepohl, and Graham Whitaker. (shrink)

The United Nations Convention on the Rights of Persons with Disabilities (CRPD) is being used to argue for wider recognition of the legal capacity of people with mental disabilities. This raises a question about the implications of the Convention for attributions of criminal responsibility. The present paper works towards an answer by analysing the relationship between legal capacity in relation to personal decisions and criminal acts. Its central argument is that because moral and political considerations play an essential role in (...) setting the relevant standards, legal capacity in the context of personal decisions and criminal acts should not be thought of as two sides of the same coin. The implications of particular moral or political norms are likely to be different in these two legal contexts, and this may justify asymmetries in the relevant standards for legal capacity. However, the analysis highlights a fundamental question about how much weight moral or political considerations should be given in setting these standards, and this is used to frame a challenge to those calling for significantly wider recognition of the legal capacity of people with mental disabilities on the basis of the Convention. (shrink)