Narrative Science examines the use of narrative in scientific research over the last two centuries. It brings together an international group of scholars who have engaged in intense collaboration to find and develop crucial cases of narrative in science. Motivated and coordinated by the Narrative Science project, funded by the European Research Council, this volume offers integrated and insightful essays examining cases that run the gamut from geology to psychology, chemistry, physics, botany, mathematics, epidemiology, and biological engineering. Taking in shipwrecks, (...) human evolution, military intelligence, and mass extinctions, this landmark study revises our understanding of what science is, and the roles of narrative in scientists' work. This title is also available as Open Access. (shrink)

This study uses conversation analysis to investigate how participants in Korean conversations negotiate their epistemic rights to information by deploying alternate evidential markers. The participants mutually monitor each other’s different or changing epistemic rights to the information and routinely shift their choice of evidential markers to —tamye to redistribute their epistemic rights. By manipulating the turn-taking and sequence organizations which underlie the —tamye evidential marker, the participants can claim or downgrade their epistemic rights to the information. The findings of this (...) study contribute to research on evidentiality by providing an interactional perspective which takes the orientation of the participants in actual interactions as the starting point of analysis. The study illustrates how evidential markers serve to negotiate the relationships among the speaker, the hearer, and the information in the course of the interaction rather than merely function to reflect an implicit contract or territory between the speaker’s and the hearer’s information. (shrink)

In cognitive science, there is a tacit norm that phenomena such as cultural variation or synaesthesia are worthy examples of cognitive diversity that contribute to a better understanding of cognition, but that other forms of cognitive diversity (e.g., autism, attention deficit hyperactivity disorder/ADHD, and dyslexia) are primarily interesting only as examples of deficit, dysfunction, or impairment. This status quo is dehumanizing and holds back much-needed research. In contrast, the neurodiversity paradigm argues that such experiences are not necessarily deficits but rather (...) are natural reflections of biodiversity. Here, we propose that neurodiversity is an important topic for future research in cognitive science. We discuss why cognitive science has thus far failed to engage with neurodiversity, why this gap presents both ethical and scientific challenges for the field, and, crucially, why cognitive science will produce better theories of human cognition if the field engages with neurodiversity in the same way that it values other forms of cognitive diversity. Doing so will not only empower marginalized researchers but will also present an opportunity for cognitive science to benefit from the unique contributions of neurodivergent researchers and communities. (shrink)

Responding to the Special Issue's call for “new thinking” on gender and governance in developing societies, we introduce our research on the social organization of development knowledge and its ethical implications. Our feminist‐based approach, institutional ethnography, analyses the ruling relations of development and the standpoints represented in knowledge about development and its governance. Our paper offers an alternative to what we see as “the institutional standpoint” prevailing, but taken for granted, in business and society scholarship addressing development. Instead of theorizing (...) development relationships between institutions and their “stakeholders,” we illustrate what can be learned about the social relations of development beginning from the experiences of local subjects. Our analysis of an environmental research and development project in Uzbekistan shows that being missed is knowledge about development subjects that could have revealed what is locally relevant and needed. Instead, we discover gender inequality being constituted, unknowingly, within this project's institutionally generated knowledge and the activities it authorizes. (shrink)

Volume 19, Issue 10, October 2019, Page 3-7.

Anthony Giddens’ theory of structuration is a theory of social action, which claims that society should be understood in terms of action and structure; a duality rather than two separate entities. This paper introduces some of the central characteristics of structuration theory, presenting a conceptual framework that helps to explore how people produce the systems and structures that shape their practice. By understanding how people produce and reproduce structures, then there is the potential for changing them. Criticisms that have been (...) raised about the theory are introduced, followed by examples of how the theory might be useful to nursing research. Structuration theory can be employed to explore how nurses produce, reproduce, and transform nursing practice through social interaction across time and space. (shrink)

In euthanasia and/or assisted suicide of persons with dementia, the controversy has mostly focused on decisionally incapable persons with very advanced dementia for whom the procedure must be based on a written advance euthanasia directive. This focus on advance euthanasia directive-based EAS has been accompanied by scant attention to the issue of decision-making capacity assessment of persons with dementia who are being evaluated for concurrent request EAS. We build on a previous analysis of concurrent request EAS cases from the Netherlands, (...) which showed that many such cases involve persons with significant cognitive impairment. We use illustrative cases to describe the difficulty of determining decisional capacity in persons whose stage of dementia falls between severely impaired and mildly impaired. We show that the Dutch practice of capacity assessment in such dementia cases is difficult to reconcile with the widely accepted functional model of capacity—a model explicitly endorsed by the Dutch euthanasia review committees. We discuss why such deviations from the standard functional model might be occurring, as well as their ethical implications for dementia EAS policy and practice. (shrink)

Drawing on a corpus of telephone conversational data, this study examines a collection of self-deprecations in Korean conversations. Detailed analyses of self-deprecations in larger fragments than minimal adjacency pair sequences illustrate the multifaceted nature of self-deprecation. Self-deprecation entails not only deprecatory assessments, but complaint or trouble talk about one’s shortcomings, reenactment of experiences or moments that support the deprecation, and discussion of how to remedy problems. The study further shows that self-deprecation is not a solitary but an interactionally organized practice. (...) The speaker’s repeated self-deprecations elicit a series of different responses from the recipient, such as positive reframing, downgrading the deprecator’s problem, and recommending solutions to the deprecator’s problem. Many instances of self-deprecation suggest that it can be an important resource for building motivation, responsibility, and a sense of affiliation and solidarity with other social members. (shrink)

Systematic study of the intersection of ethics consultation services and solid organ transplants and recipients can identify and illustrate ethical issues that arise in the clinical care of these patients, including challenges beyond resource allocation. This was a single-centre, retrospective cohort study of all adult ethics consultations between January 1, 2007, and December 31, 2017, at a large academic medical centre in the north-eastern United States. Of the 880 ethics consultations, sixty (6.8 per cent ) involved solid organ transplant, thirty-nine (...) (65.0 per cent) for candidates and twenty-one (35.0 per cent ) for recipients. Ethics consultations were requested for 4.3 per cent of heart, 4.9 per cent of lung, 0.3 per cent of liver, and 0.3 per cent of kidney transplant recipients over the study period. Nurses were more likely to request ethics consultations for recipients than physicians (80.0 per cent vs 20.0 per cent, p = 0.006). The most common reason for consultation among transplant candidates was discussion about intensity of treatment or goals of care after the patient was not or was no longer a transplant candidate. The most common reason for ethics consultation among transplant recipients was disagreement between transplant providers and patients/families/non-transplant healthcare professionals over the appropriate intensity of treatment for recipients. Very few consultations involved questions about appropriate resource allocation. Ethics consultants involved in these cases most often navigated communication challenges between transplant and non-transplant healthcare professionals and patients and families. (shrink)

Evidentiality has been extensively studied in linguistics for its function in coding the source of knowledge or for expressing the speaker’s attitude towards knowledge. However, few studies examine how evidential marking is sensitive and responsive to the unfolding talk and actions of the participants in social interaction. Analyzing audio and video data of naturally occurring conversations in Korean in a conversation analysis framework, this article demonstrates how the speaker often makes the choice of evidential marking or shifts the choice of (...) evidential marking according to the participant’s response, achieving certain interactional functions. The speaker makes a strategic choice to use the experiential evidential marking -telako or shifts from zero-evidential marking to overt experiential evidential marking -telako for the same proposition to achieve entitlement, objectivity, or detachment regarding his claim. This study shows that, in social interaction, the choice of the speaker’s evidential marking is relative and interactively organized rather than static and predetermined. (shrink)

The thought of contemporary North American theologian and ethicist Wendy Farley is an unflinching clarion call to justice and compassion. Farley invites us to discover ways of embodying the deep compassion capable of resisting pernicious distortions and traumatizing injustices that harm and dehumanize us all. This volume of essays embodies her invitation to awaken as beloved community. And when we are overwhelmed by the magnitude of struggle and despair, Farley reminds us that the powerful longing of hope, at times against (...) all evidence, refuses to give up on seeking justice and wholeness. Compassionate justice, radical hospitality, creative liberation, and deep listening emerge as more than ethical values for Farley; they are expressions of erotic faith, a praxis of faithfulness born of divine desire. These writings explore transformative perspectives and practices that have the capacity to help us recover and author our identity as the "god-bearers" we are. Erotic faith embodies the love-seeking persistence of divine faithfulness necessary to transform us from within; it meets the truth of human harm, vulnerability, and suffering by offering a complex, struggling, unscripted creativity capable of remaking us, and our world, until the beloved community is whole. (shrink)

This study examines an underexplored area of self-praise: parents praising their own children. An examination of a corpus of Korean telephone conversational data reveals that the act of praising one’s own child is prevalent in parent-to-parent talk despite the social and interactional constraints on behavior that might be viewed as biased or bragging. In fact, such self-praise is not always treated as interactionally problematic and is often initiated by co-participants of the talk. This conversation analytic study identifies routine features and (...) structures of this type of self-praise and shows when they emerge, how they are formulated and how they are responded to by recipients. The analysis shows what makes the self-praise possible or appropriate in interaction and highlights two common practices. In one, a praiseworthy matter about the speaker’s child is brought up by a co-participant, and the speaker takes the opportunity to praise the child. Thus, rather than directly praising the child, the speaker acts as an informant who is simply supplying more noteworthy details to add to the co-participant’s favorable account. In the other practice, a speaker conveys a praiseworthy matter as a piece of news about the child. By doing so, the speaker provides a rationale while at the same time eliciting the recipient’s uptake. The study illustrates how self-praise plays an integral role in parental communities as parents engage in sharing and celebrating children’s milestones, achievements, or growth. (shrink)

All contemporary frameworks of mental capacity stipulate that we must begin from the presumption that an adult has capacity. This presumption is crucial, as it manifests respect for autonomy and guards against prejudice and paternalism on the part of the evaluator. Given its ubiquity, we might presume that we all understand the presumption’s meaning and application in the same way. Evidence demonstrates that this is not the case and that this has led to harm in vulnerable persons. There is thus (...) strong reason to question our presumptions about the presumption of capacity. We distinguish between two main ways of understanding and applying the presumption of capacity, and advocate for the one that we argue mitigates risk of harm. Our proposed interpretation offers many advantages in that it is consonant with actual practice of capacity evaluations, precludes confused and abusive avoidance of needed evaluations, and preserves the respect for autonomy motivating the presumption in the first place. (shrink)

Religious and Ethical Perspectives on Global Migration examines the complicated social ethics of migration in today's world. Editors Elizabeth W. Collier and Charles R. Strain bring the perspectives of an international group of scholars toward a theory of justice and ethical understanding for the nearly two hundred million migrants who have left their homes seeking asylum from political persecution, greater freedom and safety, economic opportunity, or reunion with family members.

The Weight of the Nation™ conference was held in Washington, D.C. This article presents the issues and topics presented and discussed within the Food and Water System: Agriculture, Access and Sustainability track. Areas for opportunity are outlined in this article.

In men and women sexual arousal culminates in orgasm, with female orgasm solely from sexual intercourse often regarded as a unique feature of human sexuality. However, orgasm from sexual intercourse occurs more reliably in men than in women, likely reflecting the different types of physical stimulation men and women require for orgasm. In men, orgasms are under strong selective pressure as orgasms are coupled with ejaculation and thus contribute to male reproductive success. By contrast, women's orgasms in intercourse are highly (...) variable and are under little selective pressure as they are not a reproductive necessity. The proximal mechanisms producing variability in women's orgasms are little understood. In 1924 Marie Bonaparte proposed that a shorter distance between a woman's clitoris and her urethral meatus (CUMD) increased her likelihood of experiencing orgasm in intercourse. She based this on her published data that were never statistically analyzed. In 1940 Landis and colleagues published similar data suggesting the same relationship, but these data too were never fully analyzed. We analyzed raw data from these two studies and found that both demonstrate a strong inverse relationship between CUMD and orgasm during intercourse. Unresolved is whether this increased likelihood of orgasm with shorter CUMD reflects increased penile–clitoral contact during sexual intercourse or increased penile stimulation of internal aspects of the clitoris. CUMD likely reflects prenatal androgen exposure, with higher androgen levels producing larger distances. Thus these results suggest that women exposed to lower levels of prenatal androgens are more likely to experience orgasm during sexual intercourse. . (shrink)

In the Phaedrus Socrates explains the attraction to beauty in terms of love: “one who loves the beautiful is called a lover” . He further describes such attraction as the lover's recognition in the beloved of their belonging to the same god . This sense of belonging that defines love, says Socrates, stems from the search for a reflection of oneself, an echo that can also, however, imprison the viewer in absorbing self-reflection: “[h]e does not realize that he is seeing (...) himself in his lover as in a mirror”. (shrink)

Moral philosophy has been increasingly concerned with the nature of emotion and its ethical significance. Almost no attention, however, has been paid to disgust, in spite of its evident connections to taboos, exclusionary policies, and severe forms of moral, political, and aesthetic condemnation. This dissertation offers a theory of revulsion. On the basis of this account, it also gives us a way of thinking about intimate or tactile features of moral agency, which play a vital role in maintaining those various (...) practices. ;The analysis begins with a detailed portrait of the expansive and curious realm of disgust and derives from the portrait a set of desiderata by which to build a theory of revulsion. The views of the three primary theorists of disgust are evaluated: the anomaly thesis of the anthropologist Mary Douglas, the animal reminder theory of the empirical psychologist Paul Rozin, and the generative lowliness account of the social historian William Ian Miller. None of these satisfies the desiderata, and they also fail for reasons internal to their own viewpoints. The works of Julia Kristeva on abjection and Noel Carroll on art-horror are also considered. ;Both the portrait and the set of desiderata direct attention upon not just objects commonly deemed to be impure, but pollution processes and the wider emotional dynamics with which they are integrated. Due consideration of these various factors reveals that disgust is generally about carnal disvalue, or somatic unwholesomeness, and paradigmatically about filthiness and its smear. Disgust is so concerned because its phenomenology functions as a foretaste of unhealthiness. And it is aided in its task by a physiognomic structure calibrated to various organic signs taken to indicate deeper somatic defilement. One of the special features of such carnal disvalue is the facility with which it extends to larger and more abstract realms of disvalue, like the morally or aesthetically repulsive. These reflections on revulsion suggest that our mortality is as much about the organic or carnal character of living and dying, as it is cessation of life. (shrink)

Within the discourse surrounding mind-body interaction, mental causation is intimately associated with non-reductive physicalism. However, such a theory holds two opposing views: that all causal properties and relations can be explicated by physics and that special sciences have an explanatory role. Jaegwon Kim attempts to deconstruct this problematic contradiction by arguing that it is untenable for non-reductive physicalists to explain human behavior by appeal to mental properties. In combination, Kim’s critique of mental causation and the phenomenal concept strategy serves as (...) an effectual response to the anti-physicalist stance enclosed within the Knowledge Argument and the Zombie Thought Experiment. (shrink)

Within the discourse surrounding mind-body interaction, mental causation is intimately associated with non-reductive physicalism. However, such a theory holds two opposing views: that all causal properties and relations can be explicated by physics and that special sciences have an explanatory role. Jaegwon Kim attempts to deconstruct this problematic contradiction by arguing that it is untenable for non-reductive physicalists to explain human behavior by appeal to mental properties. In combination, Kim’s critique of mental causation and the phenomenal concept strategy serves as (...) an effectual response to the anti-physicalist stance enclosed within the Knowledge Argument and the Zombie Thought Experiment. (shrink)

Se aborda el problema de qué es una ley científica. Se analiza la concepción tradicional hempeliana sobre la posibilidad de caracterizar una forma lógica para los enunciados de ley científica, que las distinguiría de las regularidades accidentales, concluyendo que ello no es posible. Se analiza entonces el problema de cómo es posible la predicción a partir de enunciados de ley, si no hay diferencia lógica con afirmaciones de regularidad, buscando criterios que permitan el establercimiento de afirmaciones proyectables. Correlativamente se trata (...) el problema de la normatividad de un criterio de identificación de candidatos a enunciados de ley, candidatos que ya no denominamos "lawlike statements" puesto que se ha abandonado la pretensión de que lo que determina los buenos candidatos a leyes sea su forma. A lo largo del texto se analizan de modo argumentado las posiciones filosóficas más tradicionales. Las conclusiones apuntan a la posibilidad de criterios de identificación a leyes sólo parcialmente normativos. (shrink)

Feminist philosophy has recently become recognised as a self-standing philosophical sub-discipline. Still, metaphysics has remained largely dismissive of feminist insights. Here I make the case for the value of feminist insights in metaphysics: taking them seriously makes a difference to our ontological theory choice and feminist philosophy can provide helpful methodological tools to regiment ontological theories. My examination goes as follows. Contemporary ontology is not done via conceptual analysis, but via quasi-scientific means. This takes different ontological positions to be competing (...) hypotheses about reality’s fundamental structure that are then assessed with a loose battery of criteria for theory choice. Such criteria make up the constitutive values of ontology. These values are distinguished from contextual values of a practice: the political and moral values embedded in the social context of inquiry.. (shrink)

Jennifer Saul has argued that the speech acts approach to pornography, where pornography has the illocutionary force of subordinating women, is undermined by that very approach: if pornographic works are speech acts, they must be utterances in contexts; and if we take contexts seriously, it follows that only some pornographic viewings subordinate women. In an effort to defend the speech acts approach, Claudia Bianchi argues that Saul focuses on the wrong context to fix pornography’s illocutionary force. In response, I defend (...) Saul arguing that Bianchi doesn’t show Saul has focused on the wrong context. (shrink)

So far, the field of business ethics lacks validated measures for assessing virtues at the organizational level. The aim of this study is to investigate the measurement invariance of a shortened Corporate Ethical Virtues scale. In this manner, we contribute to validating an instrument that is both psychometrically sound and efficient to use. We conducted two survey studies of two independent groups (managers and school psychologists). Confirmatory factor analysis supported the eight‐factor model of the scale, and we found it to (...) be invariant in two different occupational groups. The managers gave higher appraisals of ethical culture than the psychologists did in seven out of the eight dimensions. We found that despite the contextual differences, the shortened scale measures the eight dimensions of organizational ethical virtues, as intended. Thus, the use of this more compact scale can be recommended for future studies, which will hopefully stimulate more research on ethical culture in various work contexts. (shrink)

Some people of colour feel shame in response to racist incidents. This phenomenon seems puzzling since, plausibly, they have nothing to feel shame about. This puzzle arises because we assume that targets of racism feel shame about their race. However, I propose that when an individual is racialised as non-White in a racist incident, shame is sometimes prompted, not by a negative self-assessment of her race, but by her inability to choose when her stigmatised race is made salient. I argue (...) that this can make sense of some shame responses to racism. My account also helps to highlight some of the emotional and cognitive costs of racism that have their root in shame as well as a new form of hermeneutical injustice and distinctive communicative harms, contributing to a fuller picture of what is objectionable about racism. (shrink)

Italian is a well-known exception to the cross-linguistic generalization according to which `belief' predicates are indicative selectors across languages. We newly propose that languages that select the subjunctive with epistemic predicates allow us to see a systematic polysemy between what we call an expressive-`belief' (featuring only a doxastic dimension) and an inquisitive-`belief' (featuring both a doxastic and an epistemic dimension conveying doxastic certainty (in the assertion) and epistemic uncertainty (in the presupposition)). We offer several previously unseen contrasts proving this distinction (...) and offer a new analysis for mood choice cross-linguistically. We argue that the distinction between expressive and inquisitive attitudes is not an idiosyncrasy of non-factive epistemics. We provide novel data, showing that fictional predicates (dream, imagine) license the subjunctive. We explain the indicative/subjunctive alternation by again appealing to epistemic uncertainty and disentangling expressive from inquisitive-fictional meanings. We thus pave the way for a new typology of attitudes relying on this systematic polysemy and propose new criteria to explain mood distribution cross-linguistically. (shrink)

Spelman has famously argued against gender realism (the view that women have some social feature in common that makes them women). Many feminist philosophers have accepted Spelman’s argument and gender realist positions are, generally speaking, rejected. I show that Spelman’s arguments are inadequate and do not give good reasons to reject gender realism per se. I also propose a gender realist position that makes use of David Armstrong’s work on complex universals.

This book provides an introduction to philosophical treatments of pornography. It considers relevant debates in ethics, aesthetics, feminist philosophy, political philosophy, epistemology, and social ontology thus offering a comprehensive examination of the topic. While offering an introduction, the book also puts forward substantive philosophical views on pornography.

This qualitative study explores how business leaders narrate their personal ways of recognizing, reasoning, and resolving moral conflicts and what these stories reveal about their moral identity processes within organizational contexts. Based on interviews with 25 business leaders, 4 moral identity statuses were identified: achievement, moratorium, foreclosure, and diffusion. The moral identity statuses were based on how leaders approached and interpreted moral conflicts and what the influence of the organizational context was in their moral decision-making processes. Some remained steadfast in (...) adhering to their previous value commitments, while others tried to avoid taking any clear moral standpoint. Still others experienced moral conflicts as disequilibrating events that triggered reflective processes and developmental cycles of moral identity change. These moral identity statuses hold implications for facilitating moral identity development among business leaders in the context of work. (shrink)

The relationship between feminism and metaphysics has historically been strained. Metaphysics has until recently remained dismissive of feminist insights, and many feminist philosophers have been deeply skeptical about any value that metaphysics might have when thinking about advancing gender justice. Nevertheless, feminist philosophers have in recent years increasingly taken up explicitly metaphysical investigations. Such feminist investigations have expanded the scope of metaphysics in holding that metaphysical tools can help advance debates on topics outside of traditional metaphysical inquiry. Moreover, feminist philosophers (...) typically bring new methodological insights to bear on traditional ways of doing philosophy. Feminist metaphysicians have also recently begun interrogating the methods of metaphysics and they have raised questions about what metaphysics as a discipline is in the business of doing. In discussing such methodological issues, Elizabeth Barnes has recently argued that some prevalent conceptions of metaphysics rule out feminist metaphysics from the start and render it impossible. This is bad news for self-proclaimed feminist metaphysicians in suggesting that they are mistaken about the metaphysical status of their work. With this worry in mind, the paper asks: how does feminist metaphysics fare relative to ‘mainstream’ metaphysics? More specifically, it explores how feminist and ‘mainstream’ debates intersect, on what grounds do they come apart, and whether feminist metaphysics qualifies as metaphysics ‘proper’. (shrink)