Working parents in are struggling to balance the demands of their occupation with those of childcare and homeschooling during the COVID-19 pandemic. Moreover, studies show that women are shouldering more of the burden and reporting greater levels of psychological distress, anxiety, and depression relative to men. However, research has yet to show that increases in psychological symptoms are linked to changes in stress during the pandemic. Herein, we conduct a small-N study to explore the associations between stress and psychological symptoms (...) during the pandemic among mothers using structural equation modeling, namely latent change score models. Thirty-three mothers completed questionnaires reporting current anxious and depressive symptoms, as well as stressful life experiences prior to-versus during the pandemic. Women endorsed significantly more stressful events during the pandemic, relative to the pre-pandemic period. Additionally, 58% of mothers scored as moderate-to-high risk for developing a stress-related physical illness in the near future because of their pandemic-level stress. Depressive symptoms were associated with the degree of change in life stress, whereas anxiety symptoms were more related to pre-pandemic levels of stress. The present study preliminarily sheds light on the nuanced antecedents to mothers’ experiences of anxious and depressive symptoms during the COVID-19 pandemic. Although further work is needed in larger, more diverse samples of mothers, this study highlights the potential need for appropriate policies, and prevention and intervention programs to ameliorate the effects of pandemics on mothers’ mental health. (shrink)

While citizens often use non-instrumental arguments to support environmental protection, most governmental policies are justified by instrumental arguments. This paper explores some of the reasons. We interviewed senior policy advisors to four European governments active in global climate change negotiations and the UNCED (United Nations Conference on Environment and Development) process. In response to our questions, a majority of these advisors articulated deeply held personal environmental values. They told us that they normally keep these values separate from their professional environmental (...) policy activities. We interpret these findings within the context of the literature on environmental ethics and values. We suggest that environmental policy could be improved if widely held environmental values were articulated, validated, and admitted into the process of policy analysis and deliberation. (shrink)

ABSTRACT:A wide range of research uses patterns of genetic variation to infer genetic similarity between individuals, typically referred to as genetic ancestry. This research includes inference of human demographic history, understanding the genetic architecture of traits, and predicting disease risk. Researchers are not just structuring an intellectual inquiry when using genetic ancestry, they are also creating analytical frameworks with broader societal ramifications. This essay presents an ethics framework in the spirit of virtue ethics for these researchers: rather than focus on (...) rule following, the framework is designed to build researchers’ capacities to react to the ethical dimensions of their work. The authors identify one overarching principle of intellectual freedom and responsibility, noting that freedom in all its guises comes with responsibility, and they identify and define four principles that collectively uphold researchers’ intellectual responsibility: truthfulness, justice and fairness, anti-racism, and public beneficence. Researchers should bring their practices into alignment with these principles, and to aid this, the authors name three common ways research practices infringe these principles, suggest a step-by-step process for aligning research choices with the principles, provide rules of thumb for achieving alignment, and give a worked case. The essay concludes by identifying support needed by researchers to act in accord with the proposed framework. (shrink)

Bruce Janz, Jessica Locke, and Cynthia Willett interact in this exchange with different aspects of Chakravarthi Ram-Prasad’s book Human Being, Bodily Being. Through “constructive inter-cultural thinking”, they seek to engage with Ram-Prasad’s “lower-case p” phenomenology, which exemplifies “how to think otherwise about the nature and role of bodiliness in human experience”. This exchange, which includes Ram-Prasad’s reply to their interventions, pushes the reader to reflect more about different aspects of bodiliness.

Like lynching and other mass hysterias, xenophobia exemplifies a contagious, collective wave of energy and hedonic quality that can point toward a troubling unpredictability at the core of political and social systems. While earlier studies of mass hysteria and popular discourse assume that cooler heads (aka rational individuals with their logic) could and should regain control over those emotions that are deemed irrational, and that boundaries are assumed healthy only when intact, affect studies pose individuals as nodes of biosocial networks (...) larger than themselves. Thus rather than suggesting that the individual can only prevent societal harm by gaining command and patrolling the borders of an autonomous self, we embrace the notion that affects can exert a positive and transformative force on a social reality that is resistant to top-down policy intervention and any straightforward moral or logical plea. (shrink)

In this paper I explain the utility of shapeshifting through the figure of the sage and the nepantlera according to the Zhuangzi and “the path of conocimiento... inner work, public acts,” respectively. These two figures could serve as guidelines to protecting subjective truth in a tumultuous and egoistic time, and aid in defense against mental assimilation into normative cultures. A distinction between the two will be made, with emphasis on how the contextual development of the figures applies to different social (...) situations, and a synthesis of the utility of their application in present day will follow. The process of shapeshifting, of not clinging to social custom and normative identity categories as a means to protect ourselves from mental harm and assimilation, may serve to be of some use to us all. (shrink)

Current models for individuation in academe exacerbate generational tensions between second and third wave feminists. Feminist pedagogues must be wary of getting caught in the "vicious circle of contempt," where students are expected to compensate for a teacher's past narcissistic wounds. Instead, we must be willing to mourn the wounds we have received at the hands of a contemptuous culture and to acknowledge same-gender attachments that are disavowed in dialectical models of subject production.

The ethics of decision making for the critically ill elderly is an area of concern for all those involved in the decision-making process. The number of participants involved in decision making around end-of-life issues may be many: treatment and care decisions often bring together not only the patient and the physician, but the family, an extended medical care team, and impartial members of a hospital or institutional ethics committee. In addition, treatment and care decisions made at the end of life (...) occur in a variety of settings, not just the acute care hospital. Elderly patients who are critically ill, or in the final days or weeks of life, are found in intensive care or medical units of hospitals, in hospital and nursing home based hospice programs, in long-term care settings such as skilled nursing facilities, or at home, where they are tended by family caregivers. Differences in patterns of decision making regarding the care and treatment of critically ill older adults can be found across these settings, and decisions often vary according to the roles of the participants. (shrink)

Reflection Principles are commonly thought to produce only strong axioms of infinity consistent with V = L. It would be desirable to have some notion of strong reflection to remedy this, and we have proposed Global Reflection Principles based on a somewhat Cantorian view of the universe. Such principles justify the kind of cardinals needed for, inter alia , Woodin’s Ω-Logic.

Cynthia Willett brings together diverse insights from social psychology, classical and contemporary literature, and legal and justice theory to redefine the basis of the moral and legal person. Feminists, communitarians, and postmodern thinkers have made clear that classical liberalism, with its emphasis on individual autonomy and excessive rationalism, is severely limited. Although she is sympathetic with the liberal view, Willett finds it necessary to go further. For her, attention to the social dimensions of the family and civil society (...) is critical if issues of race, gender, class, and sexuality are to be taken seriously. Interdependency, not autonomy, is of increasing significance in an era of globalization. Willett proposes an alternate normative theory that recognizes the impact of social forces on individual well-being. Citizenship in a democracy should not be defined solely on the basis of rights to autonomy, such as bare rights to property or free speech, she explains. Rather, citizenship should be defined first of all in terms of the rights, responsibilities, and capacities of the social person. It is within the African American tradition of political thought that Willett finds a more useful definition of human identity and political freedom. The African American experience offers a compelling vision of social change and a deeper understanding of what it means to be a social person. By focusing on everyday battles against racism, Willett contends, we can gain valuable insight into the meaning of justice. (shrink)

McCaffrey and Danks have posed the challenge of discovering causal relations in data drawn from a mixture of distributions as an impossibility result in functional magnetic resonance. We give an algorithm that addresses this problem for the distributions commonly assumed in fMRI studies and find that in testing, it can accurately separate data from mixed distributions. As with other obstacles to automated search, the problem of mixed distributions is not an impossible one, but rather a challenge. 1Introduction2Background3Addressing the Problem4Discussion.

Inleidend overzicht van de wijsgerige ethiek.

Interspecies Ethics explores animals' vast capacity for agency, justice, solidarity, humor, and communication across species. The social bonds diverse animals form provide a remarkable model for communitarian justice and cosmopolitan peace, challenging the human exceptionalism that drives modern moral theory. Situating biosocial ethics firmly within coevolutionary processes, this volume has profound implications for work in social and political thought, contemporary pragmatism, Africana thought, and continental philosophy. Interspecies Ethics develops a communitarian model for multispecies ethics, rebalancing the overemphasis on competition in (...) the original Darwinian paradigm by drawing out and stressing the cooperationist aspects of evolutionary theory through mutual aid. The book's ethical vision offers an alternative to utilitarian, deontological, and virtue ethics, building its argument through rich anecdotes and clear explanations of recent scientific discoveries regarding animals and their agency. Geared toward a general as well as a philosophical audience, the text illuminates a variety of theories and contrasting approaches, tracing the contours of a postmoral ethics. (shrink)

In this essay, we aim to ground an alliance between Cynthia Willett’s theory of an ethics of eros and Hasana Sharp’s argument for a politics of renaturalization. Both approaches seek a vocabulary and practices for ethical life, which is not circumscribed by the requirement of rationality and is deeply attentive to relationships. The relations to which an ethics of eros and renaturalization must attend include social relations – the tender ministrations of mothers, lovers, and friends that sustain and nourish (...) (and sometimes threaten) each of us. Our lives, bodies, and minds, however, are also deeply involved with the nonhuman environment. Our existence depends on air, water, bacteria, shelter, and infinite other nonhuman beings. Our desires and needs include a habitable environment and even "biophilia." The increasing fragility of our ecosystems suggests that there is more need than ever for an ethics that goes not just beyond man – although that is certainly an ongoing project – but beyond the human. This essay is an attempt to ally our approaches in the feminist effort to produce a broad basis for ethics, allowing for a robust consideration of nonhuman nature. (shrink)

In ____Maternal Ethics and Other Slave Moralities__ which includes the first extended philosophical discussion of the works of Frederick Douglass, Cynthia Willett puts forward a novel theory of ethical subjectivity that is aimed to counter prevailing pathologies of sexist, racist Eurocentric culture. Weaving together accounts of the self drawn from African-American and European philosophies, psychoanalysis, slave narratives and sociology, Willett interrogates what Hegel locates as the core of the self: the desire for.

In lieu of an abstract, here is a brief excerpt of the content:Elegia i.3 PROPERTIUS Translated by Steven J.Willett Just as she lay when Theseus’ keel was sliding seaward, the Cnossian maid languid on the desolate shore; just as Cepheus’ daughter reclined in her first slumber, Andromeda, now freed from jagged rocks; just as the Thracian bacchant, weary from incessant dancing, slumps on the grassy bank of the Apidanus; even so Cynthia seemed to breathe a soft repose, her head (...) pillowed on open unruly hands, when I came dragging footsteps wobbly with too much wine, the boys waving burnt-out torches in the late night. Against her I tried, not all my senses utterly derelict, to advance gently on the compliant couch; and, though seized by a double ardor—each was commanding me, love here and wine there, both implacable gods— to assault her by slipping my arm lightly beneath her body and with a hand advanced take kisses and arms, yet I lacked the courage to shatter my mistress’ repose, fearing the brawls whose savagery I’d tasted; so I remained standing there motionless with rapt eyes, like Argus at the strange sight of Io’s horns. And now I was untying the garlands from my forehead and placing them, Cynthia, around your temples; and now I was finding it pleasant to smooth your fallen tresses; then I was giving you stolen apples in hollow palms; but I was lavishing all these gifts on ungrateful sleep, gifts that often tumbled from your sloping lap; and every time you heaved a sigh stirring fitfully, arion 28.2 fall 2020 98 elegia 1.3 I froze, foolishly credulous of an empty sign, fearful that some dream was bringing you strange terrors, or some man was forcing you reluctantly to be his: until the moon drifting across the opposite windows, the meddling moon whose eyes incline to linger, drew her closely-lidded eyes open under its delicate beams. Then, her elbow propped on the soft couch, she asked: “Has another’s rejection finally brought you back to my bed, chucked out with the doors slammed in your face? Where have you squandered the long hours of my night, languid, alas for me, as the stars are waning? Oh, I pray that you may endure, you beast, such nights as you are always making poor me to suffer! Just now I was cheating sleep with purple yarn at the loom, and then, exhausted, with song on Orpheus’ lyre; and sometimes, quite desolate, I softly complained to myself of the long waits your outside loves often cost me. Till sleep with gentle wings brushed me down to oblivion. That was the last concern of all my tears.”... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics for a Layered SelfLaughter, Reciprocity, Generosity, HomeCynthia WillettI can imagine no better way to respond to these insightful readings than to turn the spotlight on the important books that Ann Murphy and Megan Craig have written on affect and ethics! Craig’s book, Levinas and James: Toward a Pragmatic Phenomenology, weaves radical empiricism into phenomenology as only a philosopher who is also an artist could. Her evocative queries on (...) prereflective affects, perception, and ethical attunement shed light on the role of moods for unsettling rigid ego boundaries, ethical subjectivity, the feeling of being alive, the audible dimension of ethical encounters, life beyond a struggle to survive, temporality, and ethical ambiguity. These themes are compelling for any postmoral ethics that operates beyond or below the register of modern moral theory’s abstract laws and transparent cogitos. Her work balances an ethical concern for vulnerability with a vital regard for the vibrancy of living creatures and landscapes.Ann Murphy’s Violence and the Philosophical Imaginary illuminates philosophical questions with an abiding lucidity that does not weaken but amplifies the complexity and difficulty of ethics. Murphy’s work exposes how tropes of violence saturate philosophical discourses of both identity formation and of political and historical transformation, and how this violence, embedded in norms, denies sympathetic concern to those outside the limits of cultural intelligibility. Building upon recent work by Judith Butler, Adriana Caverero, and others, Murphy addresses the ambiguities arising from the multiple responses that exposure to vulnerability provokes. These responses can signal care but [End Page 70] they can also manifest violence. Even as she acknowledges the complex underside of cultural intelligibility, Murphy affirms sympathy and generous concern as paradigmatic virtues to be cultivated in response to various forms of violence. She probes the significance of shame and guilt for collective responsibility, ever alert to alterity and difference. With attentive care to the singular contributions of a broad range of philosophers and critical traditions, she argues compellingly for a corporeal ethics grounded on the ontological fact of vulnerability.Through their work, Murphy and Craig pose astute questions for my project, and, in fact, for any endeavor to conceptualize an ethics attentive to an embodied sociality. I describe the multifaceted approach I contribute toward this task as a call and response ethics for a layered self. Craig wonders if the more basic feature before any “call” is contact, touch, or immersion. She notes my concern that “any purported gap or abyss between humans and animals has less to do with unique human capacities than with the rise of urban centers and the loss of contact with other species.” Harm arises from a loss of contact. This is so true. Ethics as contact calls attention to the poetry of proximity, to erotic waves that transmit through the sound or feel of the other’s breath, the heat of the body, and the smell of the skin. This intense proximity serves as a compelling source for ethical sociality, resonating in some respects with what Merleau-Ponty explores as the sense of flesh and touch and, as Murphy suggests, a transcendental eros. This contact is as primal and ordinary as the skin-to-skin contact of caregiver and infant or, perhaps, the skin-to-hair contact of a terrier and her human companion, lost for a moment in inexplicable laughter. From these observations, Craig asks if “call and response” as a locution or central designation adequately captures the intimacy and intensity of these engagements.Craig’s remarks raise the further question of what is at stake in designations or phrasings. An ethics of call and response, designated as such, emerges from phenomenological but also crucially Africana and critical theory traditions. As a relational ethics, this ethics of call and response highlights social relations and expectations, opening a path outside of what Murphy characterizes as the trifecta of virtue ethics, deontology, and utilitarianism. It attends to desire (eros) beneath, in between, and above the prescriptive rules of moral reason or the interests of individuals. At its center are social bonds (friendship and companionship, community and domination, love, hate, and other social emotions, belonging and alienation, and the conflicts of groups and reconciliation) rather... (shrink)

Rarely have missiologists explored the overlapping space where community development work intersects the formation and multiplication of new, vibrant churches in ‘least reached’ settings. Drawing on professional practice and field experience in both community development and missiology the authors propose initial expressions of a missiology that explores this intersection, identifying key principles appropriate for this space. Understanding the Kingdom of God is foundational; understanding how people enter it deeply affects how we go about ministry. Ethical and professional concerns as well (...) as demands for transparency cause us to avoid any hint of coercion or utilitarian approaches that would create a ‘platform’ of community development work merely as a base to accomplish a different goal. At the same time, the love and professional skill of community development workers may help open doors and win a hearing for the gospel among the least reached. (shrink)

What a pleasure to have such subtle thinkers and scholars as Bill Martin and Andrew Cutrofello reflect on the relation of irony and comedy to politics and philosophy through their commentary on my new book. To set the tone, Martin begins with a koan, or a parody of one, “What if a tree told a joke in the woods and there was no one there to hear it?” He means, I believe, to sound a warning on the limits of irony (...) in our serious, or perhaps, Martin would say, our seriously idiotic, times. By the end of his discussion, Martin wonders if perhaps a politics of irony might not lead to greater cynicism in our morally upside-down times and if those Wall Street rip-off artists merit something more than satire—they may .. (shrink)

인간의 이성적 의식과 법의 관계를 밝히고 법의 해석 과 판단에 인간의 의식이 어떻게 작용하는가를 고찰 한 저술. 제1부에서는 법의 형이상학적인 측면에서 법의 실체, 그리스의 법, 데카르트의 법, 로크와 법, 칸트와 법, 헤겔과 법, 아담스미스의 법의 경제, 중국의 도덕과 법사상을 다루었다. 제2부에서는 심리학적 분석으로 헌법의 심리학적 해석, 법의 판결절차, 증거법, 형법과 죄, 청소년과 가족법, 조세법, 플라톤의 법, 칸트의 도덕론의 경험적 확인, 헤겔의 자아와 노동법, 법의 4차원에 대해 다뤘다.

In Australia, young adults are more likely to experience psychological distress than other age-groups. Accordingly, volunteer work engagement may act as an important tool for supporting psychological wellbeing. The present study relies on the job demands–resources model and self-determination theory to help understand the negative consequences of high work demands and the importance of effective organizational support to enhance positive mental health outcomes. To address research gaps, the current study explores these concepts for the young adulthood cohort in not-for-profit organizations. (...) The study aims to explore the relationship between psychological wellbeing, volunteer work engagement, and perceived organizational support. The study used a quantitative, cross-lagged, longitudinal method for collecting data from two online surveys completed 4 weeks apart. The inclusion criteria of participants were volunteers who worked a minimum of 4 h a month, resided in Australia, and were between 19 and 40 years old. The main study findings were that perceived organizational support mediated the relationship between psychological wellbeing at time point 1 and volunteer engagement at time point 2. However, perceived organizational support did not mediate volunteer engagement at time point 1 and psychological wellbeing at time point 2. There were no bidirectional effects between volunteer engagement and psychological wellbeing. The findings contributed to the existing literature, suggesting there are overlaps between support mechanisms and motivation between paid and unpaid work. The practical implications for not-for-profit organizations are the importance of providing organizational support for young adult volunteers to improve wellbeing outcomes. Limitations and future study recommendations are presented. (shrink)

The eight essays contained in this book explore the portrayal of women, and various philosophical responses to that portrayal in contemporary post-civil rights society. They bring feminist voices to the conversation about gender and attests to the importance of feminist critique in what is sometimes claimed to be a post-feminist era.

Comedy, from social ridicule to the unruly laughter of the carnival, provides effective tools for reinforcing social patterns of domination as well as weapons for emancipation. In Irony in the Age of Empire, Cynthia Willett asks: What could embody liberation better than laughter? Why do the oppressed laugh? What vision does the comic world prescribe? For Willett, the comic trumps standard liberal accounts of freedom by drawing attention to bodies, affects, and intimate relationships, topics which are usually neglected (...) by political philosophy. Willett's philosophical reflection on comedy issues a powerful challenge to standard conceptions of freedom by proposing a new kind of freedom that is unapologetically feminist, queer, and multiracial. This book provides a wide-ranging, original, thoughtful, and expansive discussion of citizenship, social manners, and political freedom in our world today. (shrink)