We report general and consensus results of a survey administered to a defined population of economic science academics in Mexico. Our results include insights on economic opinions, scientific aspects of economics, scientific activities, countries' economic performances and methodological orientation. Our outcomes show areas of consensus which, at least partially, are consistent with findings in previous studies. Comparisons between our results and those of other studies suggest that consensus could be constant over time and that economics academics in Mexico seems to (...) show similar levels of skepticism about the importance of rationality assumption as those in other latitudes. (shrink)

Against the background of “arms race” style competitive explanations for complex human cognition, such as the Social Intelligence Hypothesis Growing points in ethology, Cambridge University Press, pp 303–317, 1976; Jolly in Science, 10.1126/science.153.3735.501, 1966), and theories that tie complex cognition with environmental variability more broadly The evolution of intelligence, Lawrence Earlbaum and Associates, 2001), the idea that culturally inherited mechanisms for social cognition would be more capable of responding to the labile social environment is a compelling one. Whilst it is (...) tempting to think that the evolvability of culturally inherited cognitive mechanisms such as Cecilia Heyes’ cognitive gadgets would be akin to culturally inherited tools like axes or canoes, I draw on established theory in evolutionary developmental biology to show that this is a mistake. Their causal translucency, along with the degree to which they would be integrated within the organism, make cognitive gadgets far more like genetically inherited traits with respect to their evolvability. Consequently, their evolution is unlikely to be particularly fast or nimble. In making clear the constraints on the evolution of culturally inherited cognition and how they must influence our theorising the discussion also highlights the value of thinking about evolvability in this domain. (shrink)

La catégorie moderne de « Pères » n’a pas d’équivalent exact chez Thomas. Le rapport de celui-ci aux auteurs publiquement reconnus par la Tradition, les Sancti, s’inscrit dans une conception très unifiée de la Tradition des vérités divines, la doctrina sacra. Retrouver cette perspective d’ensemble permet de comprendre que le commentaire révérenciel n’est pas chez Thomas une technique permettant de modifier le sens des « autorités », mais plutôt une attitude générale de respect à l’égard des « Saints » qui (...) trouve une application particulièrement forte dans le cas de textes autorisés faisant difficulté. (shrink)

Librepensamiento y acción. El intelectual y el obrero. Por M. Gonzáles Prada.--La necesidad de una filosofía constructiva, por V. A. Belaúnde.--Adónde va Indoamérica? Cuestión de nombres. Por V. R. Haya de la Torre.--La independencia y la iglesia, por J. C. Mariátegui.--El sentido americano y universal de la poesía de César Vallejo, por A. Orrego.--Papel de las universidades en la integración espiritual y cultural de América Latina, por L. A. Sánchez.--Dinámica cultural y la teoría de los círculos. Qué es la filosofía (...) de síntesis? Universidad y síntesis filosófica. Por L. Flores Caballero. (shrink)

Arma uirumque cano… ‘Je chante les armes et l'homme …’ ainsi commence l’Énéide, ainsi devrait commencer toute poésie.It is far from an overstatement to make the claim that in the surviving corpus of Latin poetry no phrase is more immediately identifiable than the pronouncement of the Virgilian narrator on the ‘arms and the man’ of his subject matter. The presence ofarma uirumquein a particular formation cannot fail to put us in mind of theAeneidand its concomitant ideological associations. A consequence (...) of the epic's centrality as a canonical text was the emergence in antiquity ofarma uirumqueas a synecdochic quotation for the work as a whole and, as such, for the figure of the poet himself. This transformation was further actuated by the ancient practice of ascribing titular authority to a poem's incipit, ensuring that arms and the man took on especial resonance. Even within theAeneid, self-referential intratextual play with the Virgilian utterance can be detected. Furthermore, in post-Augustan verse, Fowler argues thatarmaalone is always loaded in a metaliterary fashion, serving as an identifying marker for Virgil's epic or, more broadly, for epic in general. This was so marked a phenomenon that the opening word of the poem was recycled and reworked by Ovid around a decade after the compositional beginnings of theAeneid, in the first book of theAmores, in what formed an announcement of the redeployment of epicarmainto the elegiac world ofmilitia amoris(Am. 1.1–2). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE DOMINICAN SCHOOL OF SALAMANCA AND THE SPANISH CONQUEST OF AMERICA: SOME BIBLIOGRAPHICAL NOTES THOMAS F. O'MEARA. O.P. University of Notre Dame Notre Dame, Indiana SALAMANCA, northwest of Madrid and Avila and not far from Spain's border with Portugal, preserves the atmosphere of a medieval, Renaissance, and Baroque university even as it develops the schools and clinics of a contemporary center of studies. There are associations with Teresa of (...) Avila, who spent the night there just after her reform was approved by Rome, with the young Cervantes, with Luis de Leon and Ignatius Loyola, and with John of the Cross, who was a student there. A bridge from the time of Trajan spans the river Tormes, and the Romanesque cathedral still reserves a chapel for the Mozarabic rite. The University of Salamanca The city brings to mind sixteenth century Dominicans like Francisco de Vitoria, often called the founder of international law, and Domingo Bafiez, confessor to Teresa of Avila. The Order of Friars Preachers, however, came to Salamanca in 1222 at the same time that Dominic's missions were taking root in·Paris and Bologna; the friars founded a priory and soon a school under the patronage of St. Stephen (San Esteban). The " Dominican School of Salamanca " means formally the line of great theologians reaching from Diego de Deza at the end of the fifteenth century to Tomas de Lemos, a main protagonist in Rome in 1607 in the controversy over grace entitled De Auxiliis. Today, after seven and a half centuries of existence, the Salamancan SSS 556 THOMAS F. o'MEARA, O.P. Dominicans remain a vital community, active m teaching, research and publishing. My attention was directed to the Dominicans at Salamanca by two volumes of essays reporting on congresses concerning the "Dominicans and the Discovery of the New World." My interest was not church history but the history of theologies of how grace might exist outside of explicit faith and sacramental baptism. The following report is a bibliographical survey of recent research on a theological era and school. Focusing on the thought of the theologians stimulated by the experiences of the missionaries in the Indies, it treats the Dominicans during the first decades after the voyages of Columbus. In the 1480s, as it entered its golden age, the University of Salamanca had a hundred professors and almost 7000 students. University records begin late, but they show that in 1546/47, one hundred thirty-four Dominicans were studying at the university, and in 1598/99, eighty. J. L. Espinel has written. a historical guide to the Dominican buildings and institutions.1 The great period of the Dominican school at the University began with Diego de Deza ( 1480-1486), professor and archbishop of Seville, and Matias de Paz (1518-1519), a professor of Scripture. Francisco de Vitoria (1526-1546) and Domingo de Soto (15321549 ) were its most gifted thinkers, but the school's achievements continued with Melchior Cano (1546-1552), Juan de la Pefia (1561-1565) and Domingo Banez (1581-1604). These t San Esteban de Salamanca, Historia y Gufa, Siglos, XIII-XX (Salamanca: Editorial San Esteban, 1978); see also R. Hernandez, "Convento y estudio de San Esteban," La Universidad de Salamanca (Salamanca: Universidad, 1989), pp. 369ff.; A. Martin Melquiades, "La Escuela de teologia de Salamanca," Atti del Congresso internazionale, Tommaso d'Aquino nel suo settimo centenario, Tommaso d'Aquino nella storia del pensiero, 1 :2 (Naples: Edizione Domenicane Italiane, 1975), pp. 242ff. A Salamancan Dominican of the 1930s, Vicente Beltran de Heredia, pioneered research in the history of the university and in the writings of the Dominican speculative masters. His writings can be found in past issues of Ciencia Tomista (CT), and some of his books and several recent collections of his most important essays are available from Editorial San Esteban. Similarly initial research in the United States can be found in the writings of Lewis Hanke. SALAMANCA AND THE SPANISH CONQUEST 557 are joined by lesser figures like Pedro de Sotomayor (15601564 ), Mancia de Corpus Christi (1564-1576), and Bartolome de Medina (1576-1581). The occupants of the chair in theology of the liturgical hour of prime from Vitoria in 1526 to Bafiez's... (shrink)

: The shepherd embodies a strange and disturbing society. Isolated, marginal, it forms a world apart and evolves in a wild space where mountains, valleys, meadows or forests make up the framework of its activity. In this non-domesticated nature the human presence is suspect. This confusing being is very often represented with an animalized, almost monstrous or deformed body which becomes a metaphor for social order. This grotesque body translates the prejudices of urbanites and elites. It fuels sexual fantasies and (...) symbolizes the disturbances of the natural and social order: freed from the laws of the city, it can try to seduce the young ladies and be insolent in front of the knights. It is a threat to the established order. But the shepherd also carries virtues. It is a model of Christian life: humility and holiness. It belongs to an original humanity, the form closest to divine creation. Two styles of representation of the shepherd therefore oppose the extremes. From texts from the end of the Middle Ages, we will see how the shepherd is an imaginary in opposition to an organized society but that his image has evolved positively until becoming the guardian of traditions and a being who lives in harmony with nature. Key words: stereotypes, shepherd, savagery, holiness, littérature, Middle Ages. Résumé: Le berger incarne une société étrange et inquiétante. Isolé, marginal, il forme un monde à part et évolue dans un espace sauvage où les montagnes, vallées, prés ou forêts composent le cadre de son activité. Dans cette nature non domestiquée la présence humaine est suspecte. Cet être déroutant est bien souvent représenté avec un corps animalisé, quasi monstrueux ou déformé qui devient une métaphore de l’ordre social. Ce corps grotesque traduit les préjugés des urbains et des élites. Il alimente les fantasmes sexuels et symbolise les dérèglements de l’ordre naturel et social : affranchi des lois de la cité, il peut tenter de séduire les demoiselles et se montrer insolent face aux chevaliers. C’est une menace contre l’ordre établi. Mais le berger est également porteur de vertus. C’est un modèle de vie chrétienne : humilité et sainteté. Il appartient à une humanité originelle, forme la plus proche de la création divine. Deux styles de représentation du berger opposent donc les extrêmes. A partir de textes de la fin du Moyen Age, nous verrons comment le berger est un imaginaire en opposition avec une société organisée mais que son image a évolué positivement jusqu’à devenir le gardien des traditions et un être qui vit en harmonie avec la nature. Mots clés : stéréotypes, berger, sauvagerie, sainteté, littérature, Moyen Age. Resumen. El pastor encarna una sociedad extraña y perturbadora. Aislado, marginal, forma un mundo aparte y evoluciona en un espacio salvaje donde montañas, valles, praderas o bosques conforman el marco de su actividad. En esta naturaleza no domesticada, la presencia humana es sospechosa. Este ser confuso a menudo se representa con un cuerpo animalizado, casi monstruoso o deformado que se convierte en una metáfora del orden social. Este cuerpo grotesco traduce los prejuicios de los urbanitas y las élites. Alimenta las fantasías sexuales y simboliza las perturbaciones del orden natural y social: liberado de las leyes de la ciudad, puede tratar de seducir a las jóvenes y ser insolente frente a los caballeros. Es una amenaza para el orden establecido. Pero el pastor también posee virtudes. Es un modelo de vida cristiana, de humildad y santidad. Pertenece a una humanidad original, la forma más cercana a la creación divina. Dos estilos de representación del pastor, por lo tanto, se oponen. A partir de los textos del final de la Edad Media, analizamos la imagen del pastor en oposición a toda sociedad organizada y la evolución positiva de su figura hasta convertirse en guardián de las tradiciones y en un ser que vive en armonía con la naturaleza. Palabras clave: estereotipos, pastor, salvajismo, santitad, literatura, Edad Media. (shrink)

Dans son inventaire des « lieux théologiques », Melchior Cano ne faisait aucune place à l’expérience spirituelle, les « spirituels » ne paraissant même pas comme théologiens… La frontière qui, relayant une distinction paisible, s’était élevée entre théologie et spiritualité, sur la base d’une évolution de la théologie vers une scientificité et sous l’effet des interrogations du nominalisme, semble être devenue poreuse, sinon avoir disparu. De fait, la théologie contemporaine pense l’expérience croyante. La question pourrait se formuler ainsi : (...) où et comment peut se faire la prise en charge théologique de la vie spirituelle, du capital chrétien d’expérience spirituelle ? Est-ce par une discipline propre, la théologie spirituelle ? Qu’est-ce qui la caractériserait ? Pour réfléchir ainsi au devenir de la théologie spirituelle, on commencera par observer, avec quelques exemples d’élaborations théologiques significatives, comment la théologie contemporaine prend en compte la dimension expérientielle de la foi chrétienne. Mais prendre en compte cette part constitutive d’expérience, est-ce pour autant prendre en charge l’expérience spirituelle ? Si oui, une théologie spirituelle n’aurait plus de raison d’être ; si non, quelle est la vocation d’une telle théologie ?In his inventory of “theological loci”, Melchior Cano did not at all include spiritual experience and “spirituals” do not even appear in his listing as theologians… Following after a period of peaceful distinction, the border that has arisen between theology and spirituality - on the basis of an evolution of theology towards scientificity and under the influence of the questions raised by nominalism – seems now to have become porous, if not to have altogether vanished. In fact, contemporary theology reflects on believing experience. We could put the question this way: where and how can theology take charge of spiritual life, valorizing the Christian capital of spiritual experience ? Is it through a specific discipline, spiritual theology? What would characterize it ? In order to think through the way spiritual theology is developing, we shall begin by observing, thanks to a few examples of significant theological texts, how contemporary theology takes into account the experiential dimension of Christian faith. However, is taking into account this constitutive part of experience the same as taking charge of spiritual experience ? If so, a spiritual theology would no longer have a raison d’être; if not, what then is the task of such a theology ? (shrink)

This commentary contributes to philosophical reflection on the growing challenge of digital distraction and the value of attention in the digital age. It clarifies the nature of the problem in conceptual and historical terms; analyzes “freedom of attention” as an organizing ideal for moral and political theorizing; considers some constraints of political morality on coercive state action to bolster users’ attentional resources; comments on corporate moral responsibility; and touches on some reform ideas. In particular, the commentary develops a response to (...) an anti-paternalistic line of argument rooted in Mill’s Harm Principle that would oppose state regulation on the grounds that securing attentional capacities is a matter of personal responsibility alone. The commentary engages throughout with James Williams’s recent work on the attention economy by identifying areas of agreement and difference. (shrink)

This chapter explores the place of remorse in Sophie de Grouchy’s moral theory, as presented in her 1798 work, Letters on Sympathy, which was originally published with her translation of Adam Smith’s Theory of Moral Sentiments. I argue that, for Grouchy, a cultivated sense of remorse weakens our self-conceit by drawing our attention to the ways in which we harm others, even for seemingly justifiable reasons. In so doing, we are led to recognize the equal standing of others, which gives (...) rise to the “sentiment of natural equality.” This “sentiment of natural equality” places a check on our norms and institutions and allows for the potential of moral progress. While Grouchy frames the Letters as a commentary on Smith’s writings, her discussion of remorse, equality, and moral progress shows her to be a bold and original thinker, and one worth taking seriously. (shrink)

During public health crises including the COVID-19 pandemic, resource scarcity and contagion risks may require health systems to shift—to some degree—from a usual clinical ethic, focused on the well-being of individual patients, to a public health ethic, focused on population health. Many triage policies exist that fall under the legal protections afforded by “crisis standards of care,” but they have key differences. We critically appraise one of the most fundamental differences among policies, namely the use of criteria to categorically exclude (...) certain patients from eligibility for otherwise standard medical services. We examine these categorical exclusion criteria from ethical, legal, disability, and implementation perspectives. Focusing our analysis on the most common type of exclusion criteria, which are disease-specific, we conclude that optimal policies for critical care resource allocation and the use of cardiopulmonary resuscitation (CPR) should not use categorical exclusions. We argue that the avoidance of categorical exclusions is often practically feasible, consistent with public health norms, and mitigates discrimination against persons with disabilities. (shrink)

James Shaw has written an excellent book on Wittgenstein’s rule-following considerations. It manages to provide fresh perspectives on a topic on which it seemed.

Business and Society Review, Volume 127, Issue S1, Page 343-367, Spring 2022.

Researchers have studied the athletes' dual careers with the aim of helping them to combine the sport and the academic–vocational sphere. Most of this research has addressed the study–sport combination, but there is a lack of studies on the work–sport combination. The main objective of this research was to explore the subjective perceptions of Spanish elite athletes when attempting to combine their careers as professional athletes with a second profession or trade. Further, this study aims to identify the access to (...) facilitating resources and the perception of obstacles and barriers to the development of a dual career. A qualitative approach was chosen to address these research questions. Interpretative phenomenological analysis was carried out on a sample of 18 elite athletes, and the data were collected using semi-structured interviews based on a set of superordinate and subordinate categories. The results showed that the athletes interviewed possessed valuable resources such as the transference of sports values to the work sphere. However, important barriers were highlighted such as the perception of sport institutions as absent entities in the work–sport combination. Thus, the study of this type of dual career seems to be one of the challenges facing the interested scientific community for the coming years. (shrink)

Austin takes on the problem of other minds, of how to respond to the question ‘how do you know?’, if this question is raised with regard to the thoughts, feelings, sensations, minds of other creatures. This problem has traditionally been understood as the problem of justifying our belief in the existence of other minds. Austin argues that believing in other persons, in authority and testimony, is an essential part of the act of communicating, and as such is an irreducible part (...) of our experience. While we can state certain advantages of communicative performances, there is no justification for our doing them as such. (shrink)

The Zhuangzi offers quite a few stories that centre on performance: a bellstand maker who selects wood to create wonderful bellstands; a ferryman who steers through rough waters; a cicada catcher who uses a stick, as if it were his hand, to catch cicadas; and a wheelmaker who, in using his chisel, feels it in his hand and responds with his heart. What is the role of the stick, for the cicada catcher, and the chisel, for the wheelmaker? What do (...) these masters know? I situate these questions within the intellectual context of the Zhuangzi, highlighting the text’s opposition to prevailing conceptions of a flourishing life. I draw on recent debates in extended mind and cognition to suggest that they offer interesting ways of understanding the knowledgeable practices of these masters. The frameworks and vocabulary of extended mind allow me to bring out how and why the Zhuangzi’s examples of mastery are apt and insightful reasons for rejecting the then current views on good government. The dialogue benefits both Chinese and Western traditions: the examples in the Zhuangzi help to diversify contemporary Western philosophy’s understanding of knowledge. (shrink)

Prey-catching behavior (PCB) in frogs and toads has been the focus of intense neuroethological research from the mid-twentieth century to the present and epitomizes some major themes in science and philosophy during this period. It reflects the movement from simple reflexology to more complex views of instinctive behavior, but it also displays a neural reductionism that denies subjectivity and individual agency The present article engages contemporary PCB research but provides a philosophically more promising picture of it based on Whitehead's nonreductionist (...) "philosophy of organism," which proposes that the flow of events from stimulus to response in organisms of all kinds is mediated by "the intervening touch of mentality " This approach resolves some basic mind-body and mind-nature issues that have long bedeviled modern philosophy and presents an image of a postmodern frog for a constructively postmodern science. (shrink)

More than two hundred years after the publication of his seminal The World as Will and Representation, Arthur Schopenhauer's influence is still felt in philosophy and beyond. As one of the most readable and central philosophers of the 19th century, his work inspired the most influential thinkers and artists of his time, including Nietzsche, Freud, and Wagner. Though known primarily as a herald of philosophical pessimism, the full range of his contributions is displayed here in a collection of thirty-one essays (...) on the forefront of Schopenhauer scholarship. Essays written by contemporary Schopenhauer scholars explore his central notions, including the will, empirical knowledge, and the sublime, and widens to the interplay of ethics and religion with Schopenhauer's philosophy. Authors confront difficult aspects of Schopenhauer's work and legacy--for example, the extent to which Schopenhauer adopted ideas from his predecessors compared to how much was original and visionary in his central claim that reality is a blind, senseless "will," the effectiveness of his philosophy in the field of scientific explanation and extrasensory phenomena, and the role of beauty and sublimity in his outlook. Essays also challenge prevailing assumptions about Schopenhauer by exploring the fundamental role of compassion in his moral theory, the Hindu, Christian, and Buddhist aspects of his philosophy, and the importance of asceticism in his views on the meaning of life. The collection is an internationally constituted work that reflects upon Schopenhauer's philosophy with authors presently working across the globe. It demonstrates fully the richness of Schopenhauer's work and his lasting impact on philosophy and psychoanalysis, as well as upon music, the visual arts, and literature. (shrink)

Austin attacks the view that language is referential, based on the simplistic division of utterances into the ‘descriptive’ and ‘evaluative’, using his notion of performative utterances. Such utterances, in the appropriate circumstances, are neither descriptive nor evaluative, but count as actions, i.e., create the situation rather than describing or reporting on it. In saying ‘I promise to go’ one is making a promise, not stating that one is making it. A performative promise is not, and does not involve, the statement (...) that one is promising. It is an act of a distinctive sort, the very sort named by the performative verb. And, according to Austin, making explicit what one is doing is not describing what one is doing or stating that one is doing it. (shrink)

Criticises G. E. Moore’s highly influential proposal that ascriptions of agent ability implying freedom of choice or action, what the agent could do, are analyzable as conditional statements regarding what the agent would do under certain circumstances. Austin objects against Moore that some uses of ‘if’ are non-conditional and goes on to examine the uses of these non-conditional cases. Moore’s proposal also lies at the heart of some compatibilist theories of free will and determinism. Austin argues determinism to be a (...) pseudo-problem, so long as it remains a notion that is not itself clear cut. (shrink)

In the paper ‘COVID-19 vaccine boosters for young adults: a risk–benefit assessment and ethical analysis of mandate policies at universities,’ Bardoshet alargued that college mandates of the COVID-19 booster vaccine are unethical. The authors came to this conclusion by performing three different sets of comparisons of benefits versus risks using referenced data and argued that the harm outweighs the risk in all three cases. In this response article, we argue that the authors frame their arguments by comparing values that are (...) not scientifically or reasonably comparable and that the authors used values that represent grossly different risk profiles and grouped them into a set of figures to create an illusion of fair comparisons. We argue that absent the falsely skewed portrayals of a higher level of risk over benefit in their misrepresented figures, the five ethical arguments they presented completely fall apart. (shrink)

Arnauld follows Descartes in denying that sensible qualities like color are modes of external objects. Yet, unlike Malebranche, he resists the apparent implication that ordinary statements like ‘this marble is white’ are false. Arnauld also follows Descartes in saying that we perceive things by having ideas of them. Yet, unlike Malebranche, he denies that this sort of talk implies the existence of intermediaries standing between the mind and its external objects. How can Arnauld avoid these implications? I argue that the (...) answer lies in Arnauld’s sophisticated theory of mental and linguistic representation and, in particular, his account of extrinsic denomination. (shrink)

In diesem Beitrag diskutieren drei interdisziplinär ausgebildete Akademiker, die als klinisch tätige Ethiker auch viele Jahre Erfahrungen mit Gesundheitssystemen in verschiedenen Ländern haben, die Frage nach dem Kern klinisch-ethischer Expertise: der niederländische Mediziner und Philosoph Henk ten Have, Direktor des Center for Healthcare Ethics in Pittsburgh, USA, der deutsche Theologe und Philosoph Norbert Steinkamp, Professor für theologisch-ethische Grundlagen sozialprofessionellen Handelns an der katholischen Hochschule für Sozialwesen in Berlin, der 12 Jahre die klinische Ethik der Universitätsklinik Nijmegen, Niederlande, geleitet hat, sowie (...) der niederländische Philosoph und Historiker Bert Gordijn, Direktor des Institute of Ethics der Dublin City University, Irland, Präsident der International Association of Education in Ethics und u. a. Herausgeber von Medicine, Health Care and Philosophy. (shrink)

Drees makes a strong case for the importance of the humanities in the university, providing an excellent resource for anyone in the Western Academy. Its usefulness for those who want to work outside the West is limited, however, because he does not engage with literature that challenges its methods and disciplines. If we are to have a positive global impact, we need to do more than clarify existing boundaries, we need to blur them, beginning with an examination of inherent biases (...) reflected in its history, structure, and content. This article focuses on one critique, a decolonial critique of the Western view that ontology precedes epistemology (an external reality produces knowledge). Outside the modern Western Academy, epistemologies create ontologies (epistemic creations/stories about the world give us a sense of the world and its materiality). I describe a relational understanding of knowledge and how this changes our understanding of the humanities and our epistemic responsibilities. (shrink)

Gender scholars argued that gendered organizations theory needs updating as organizational logic has shifted amid neoliberal workplace transformations. This qualitative case study of a high-tech firm reveals how features of the traditional work logic remain resilient. I analyze the gendered implications of a high-tech startup restructuring and going public, finding the flexible organization to bureaucratize, implementing specialized jobs and a hierarchy with standardized career ladders. Going public creates conflicting gendered logics that place women at a structural disadvantage, relegating them to (...) low-status, narrow jobs while simultaneously demanding masculine ideal worker norms of visibility and self-promotion. Despite networking, women experience job insecurity and a glass ceiling, while men are assumed ideal workers and advance. By tracing one high-tech firm’s restructuring from a startup to public company, I demonstrate how the collision of new and traditional workplace logics perpetuates gender inequalities. (shrink)

A biblical approach to reconciling God’s sovereignty with creaturely responsibility should avoid the extremes of global occasionalism and completely autonomous creatures. This paper evaluates the standard intermediary solutions offered by conservationists and concurrentists. It argues that while each contributes insights which a satisfactory account should retain, none is fully adequate. Even Leibniz’s sophisticated response, which accounts for providence, miracles, and moral responsibility, unacceptably abridges creaturely power to implement decisions. My alternative proposal seeks to explain how creatures can retain full responsibility (...) for their actions even though God reserves the right to override creaturely power with His greater power. (shrink)

Not so long ago, the idea that analytic philosophers would be taking panpsychism seriously would have been hard to believe. That is because in its early, logical positivist, stage, the analytic movement earned the reputation of being militantly anti-metaphysical. But analytic philosophy has come a long way since the heyday of logical positivism; and, in fact, the dialectic of recent debates on the mind–body problem among analytic philosophers has pushed many of them in the direction of panpsychism. In this paper, (...) I want to explain how this has come about and take a look at some of the versions of panpsychism that have emerged. This will involve running through a quick history of debates on the mind–body problem since about 1960, focusing on how panpsychism has been proposed as a promising, though not unproblematic, way of breaking an apparent impasse that has emerged between more standard physicalist and dualist theories of mind. Along the way, I will also have occasion to comment on the prospects of panpsychism as a respectable scientific theory and how a number of scientists stand on this. (shrink)

The state of Alaska has a complex historical relationship with its wild wolf packs. The authors expand Connell's concept of frontier masculinity to interpret articles from the Anchorage Daily News as an alternative way to understand Alaska's shifting wolf policies. Originally, state policies were shaped by frontier masculinity and characterized by claims of sportsmen's rights to kill wolves. With the reinstitution of an aggressive wolf-eradication project, Alaska policy makers retooled frontier masculinity. This altered form of masculinity, retro frontier masculinity, is (...) constructed at the state level and deploys new strategic emphases: vilifying opponents as feminized sissies, casting wolf hunters as paternalist protectors, reifying the masculine family provider role, and framing the issue as fundamentally about competition. (shrink)

The self is one of the perennial topics in philosophy, and also one of the most debated. Its existence has been both defended and contested in equal measure by philosophers including Descartes and Hume. A Map of Selves: Beyond Philosophy of Mind proposes an original and compelling defense of selfhood. N. M. L. Nathan argues that the self is an enduring substance with a unique quality not shared with any other substance. He criticizes the panpsychist theory that material objects are (...) composed of selves analogous to ours and argues for the existence of at least one transcendent self, whose activity explains both our own existence and the existence of the natural world. He concludes by considering how the world would be for us if such selves did not exist, and we were, as some philosophers think we are, not selves, but, e.g., brains or simply sequences of mental events. A radical and innovative philosophical theory of the self, A Map of Selves: Beyond Philosophy of Mind will be of interest to those working on the philosophy of self and personal identity, philosophy of mind and metaphysics. (shrink)

Free in Deed provides an imaginative and succinct introduction to Lutheran ethics, which author Craig L. Nessan contends is, finally, neighbor ethics. The gospel of Jesus Christ sets us free to serve the well-being of our neighbors and all of creation. This Lutheran framework provides a distinctive approach for navigating social issues in tumultuous times."--back cover.

In their paper, “Helpful Lessons and Cautionary Tales: How Should COVID-19 Drug Development and Access Inform Approaches to Non-Pandemic Diseases?” Holly Fernandez Lynch and colleagues have present...

In 1997 and 1998, the American secular philosopher Richard Rorty published a set of predictions about the twenty-first century ranging from the years 2014-95. He predicted, for instance, the election of a "strong man" in the 2016 presidential race and the proliferation of gun violence starting in 2014. He labels the years from 2014-44 the darkest years of American history, politics, and society. From 2045-95, Rorty thinks his own vision for "social hope" will be implemented within American society--a vision that (...) includes charity (in the Pauline sense), solidarity, and sympathy. Rorty considers himself a leftist, liberal, and a philosopher of hope. So why would a philosopher of hope predict such darkness and despair? In The Dark Years? Philosophy, Politics, and the Problem of Predictions philosopher and political theorist Jacob L. Goodson explains the fullness of Rorty's predictions, the problem of making predictions within the social sciences, and the reasons why even Rorty's vision for life after the "dark years" fails us on the standards of hope. Goodson argues that we ought to challenge the monopoly that American politics has as our object of hope. Goodson makes the case for a melancholic yet redemptive hope. -- back cover. (shrink)