Ethnicity and im/migrant classification systems and their constituent categories have a long history in the construction of public health knowledge on tuberculosis in the United Kingdom. This article critically examines the categories employed and the epidemiological discourses on TB, im/migrants, and ethnic minorities in health reporting between 1965 and 2015. We employ a Sociology of Knowledge Approach to Discourse Analysis to trace the continuities and changes in the categories used and in the discursive construction of im/migrants, ethnic minorities, and TB. (...) These continuities and disjunctures are analysed within their socio-historical context to demonstrate the historical contingency of epidemiological knowledge production. We outline two historical phases in knowledge construction. The first coincides with the period of decolonisation, which witnessed a change in discursive identity ascriptions from ‘immigrants’ to ‘ethnic groups’ in health reporting as the ‘other’. The second commenced after 1991, when the adoption of the census ethnicity categories as a standard in the collection of population statistics entrenched ethnicity categories in health reporting. We argue the health reporting discourse reveals that the ‘new’ public health exhibits continuities with the ‘old’ by targeting the immigrant ‘other’ through biosecuritisation practices. We contend that these categories originated within a postcolonial paradigm and that increasing immigration and new forms of mobility are creating the preconditions for new discourses on identity construction that have implications for the current collaborative TB strategy. (shrink)

Penelope Mackie and Scott Soames argue, contrary to my Reference and Essence (R&E), that Hilary Putnam was correct that the direct-reference theory of natural-kind terms, taken in conjunction with empirical or otherwise uncontroversial premises, yields non-trivial essentialism, such as the conclusion that water is essentially two-parts hydrogen, one-part oxygen. A controversial distinction is drawn between rigid and non-rigid general terms. A new criterion for general-term rigidity is proposed, and Putnam’s ostensive definition of ‘water’ is reformulated accordingly to generate (...) the consequence that ‘water’ rigidly designates. Mackie and Soames propose a reformulation of Putnam’s ostensive definition that putatively yields the desired result. This reformulation, however, does not correctly explain the meaning of ‘water’ as a substance designator. Furthermore, if taken instead as a redefinition of ‘water’, the essentialism thereby generated is trivial. (shrink)

This article presents the results of a study that investigated the roles that religiosity and ones money ethic play in determining consumer attitudes/beliefs in various situations regarding questionable consumer practices. One dimension of religiosity – intrinsic religiousness – was studied. Four separate dimensions of a money ethic scale were initially examined, but only one was used in the final analyses. Results indicated that both intrinsic religiousness and one’s money ethic were significant determinants of most types of consumer ethical beliefs.

The most influential account of authority – Joseph Raz's service conception – is an account of the role of authority, in that it is an account of its point or function. However, authority does not have a characteristic role to play, and even if it did, the ability to play a role is not, by itself, sufficient to establish authority. The aim of this essay is to shift our focus from roles that authority plays to roles that people play – (...) which we can also call roles of authority – such as chef, teacher, and parent. To justify authority, we need to justify the practices in which roles of authority play a part. (shrink)

The ethics literature has identified moral motivation as a factor in ethical decision-making. Furthermore, moral identity has been identified as a source of moral motivation. In the current study, we examine religiosity as an antecedent to moral identity and examine the mediating role of self-control in this relationship. We find that intrinsic and extrinsic dimensions of religiosity have different direct and indirect effects on the internalization and symbolization dimensions of moral identity. Specifically, intrinsic religiosity plays a role in counterbalancing the (...) negative impact of extrinsic religiosity on the internalization of moral identity. Further, intrinsic religiosity also counterbalances the negative and indirect impact of extrinsic religiosity on symbolization of moral identity via self-control. Lastly, self-control does not play a mediating role in the impact of religiosity on the internalization dimension of moral identity. We conclude that this study presents important findings that advance our understanding of the antecedents of moral identity, and that these results may have implications for the understanding of ethical decision-making. (shrink)

This study examined the effect of various antecedent variables on marketers’ perceptions of the role of ethics and socialresponsibility in the overall success of the firm. Variables examined included Hofstede’s cultural dimensions (i.e., power distance, uncertainty avoidance, individualism, masculinity, and Confucian dynamism), as well as corporate ethical values and enforcement ofan ethics code. Additionally, individual variables such as ethical idealism and relativism were included. Results indicated that most ofthese variables impacted marketers’ perceptions of the importance of ethics and social responsibility, (...) although to varying degrees. (shrink)

In “Unity of Action in a Latin Social Model of the Trinity,” I objected to William Hasker’s Social Model of the Trinity (among others) on the grounds that it does not secure the necessary agreement between the divine persons. Further, I developed a Latin Social model of the Trinity. Hasker has responded by defending his Social Model and by raising seven objections against my Latin Social Model. Here I raise a new objection against Hasker on the grounds that it is (...) inconsistent with Conciliar Trinitarianism, and I respond to the seven objections and in so doing further develop the Latin Social Model. (shrink)

This is a commentary on selected texts of Plato concerned with poetry: the Ion and relevant sections of the Republic. It is the first commentary to present these texts together in one volume, and the first in English on Republic 2 and 3 and Ion for nearly 100 years. The introduction sets Plato's views in their Greek context and outlines their influence on later aesthetic thought. An important feature of the commentary is its exploration of the ambivalence of Plato's pronouncements (...) through an analysis of his own skill as a writer. (shrink)

In line with their vast expansion over the last few decades, the brain sciences — including neurobiology, psychopharmacology, biological psychiatry, and brain imaging — are becoming increasingly prominent in a variety of cultural formations, from self-help guides and the arts to advertising and public health programmes. This article, which introduces the special issue of History of the Human Science on ‘Neuroscience, Power and Culture’, considers the ways that social and historical research can, through empirical investigations grounded in the observation of (...) what is actually happening and has already happened in the sciences of mind and brain, complement speculative discussions of the possible social implications of neuroscience that now appear regularly in the media and in philosophical bioethics. It suggests that the neurosciences are best understood in terms of their lineage within the ‘psy’-disciplines, and that, accordingly, our analyses of them will be strengthened by drawing on existing literatures on the history and politics of psychology — particularly those that analyze formations of knowledge, power and subjectivity associated with the discipline and its practical applications. Additionally, it argues against taking today’s neuroscientific facts and brain-targetting technologies as starting points for analysis, and for greater recognition of the ways that these are shaped by historical, cultural and political-economic forces. (shrink)

Individuals and institutions sometimes have morally stringent reasons to not do a given action. For example, an oil company might have morally stringent reasons to refrain from providing revenue to a genocidal regime, or an engineer might have morally stringent reasons to refrain from providing her expertise in the development of weapons of mass destruction. But in some cases, if the agent does not do the action, another actor will do it with much worse consequences. For example, the oil company (...) might know their assets will be bought by a company with worse environmental and labor practices. Or the engineer might know her position will be filled by a more ambitious and amoral engineer. I call this the moral problem of worse actors (MPWA). MPWA gives reason, at least some of the time, to consider otherwise morally impermissible actions permissible or even obligatory. On my account, doing the action in the circumstances of MPWA remains morally objectionable even if permissible or obligatory, and this brings additional moral responsibilities and obligations to the actor. Similarly, not doing the action in the circumstances of MPWA may also bring additional (but different) moral responsibilities and obligations. Acknowledging MPWA creates considerable challenges, as many bad actors may appeal to it to justify morally objectionable action. In this paper, I develop a set of strategies for individuals and institutions to handle MPWA. This includes appeals to integrity and the proper attribution of expressive responsibility, regulatory responsibility, and compensatory responsibility. I also address a set of related concerns, including worries about incentivizing would-be bad actors, concerns about epistemic uncertainty, and the problem of mala in se exceptions. (shrink)

What follows is a discussion of three sets of experimental results that deal with various aspects of universal biological understanding among American and Maya children and adults. The first set of experiments shows that by the age of four-to-five years urban American and Yukatek Maya children employ a concept of innate species potential, or underlying essence, as an inferential framework for understanding the affiliation of an organism to a biological species, and for projecting known and unknown biological properties to organisms (...) in the face of uncertainty. The second set of experiments shows that the youngest Maya children do not have an anthropocentric understanding of the biological world. Children do not initially need to reason about non-human living kinds by analogy to human kinds. The third set of results show that the same taxonomic rank is cognitively preferred for biological induction in two diverse populations: people raised in the Mid-western USA and Itza' Maya of the Lowland Meso-american rainforest. This is the generic species  the level of oak and robin. These findings cannot be explained by domain-general models of similarity because such models cannot account for why both cultures prefer species-like groups in making inferences about the biological world, although Americans have relatively little actual knowledge or experience at this level. The implication from these experiments is that folk biology may well represent an evolutionary design: universal taxonomic structures, centred on essence-based generic species, are arguably routine products of our ‘habits of mind,' which may be in part naturally selected to grasp relevant and recurrent ‘habits of the world.' The science of biology is built upon these domain-specific cognitive universals: folk biology sets initial cognitive constraints on the development of any possible macro-biological theory, including the initial development of evolutionary theory. Nevertheless, the conditions of relevance under which science operates diverge from those pertinent to folk biology. For natural science, the motivating idea is to understand nature as it is ‘in itself,' independently of the human observer. From this standpoint, the species-concept, like taxonomy and teleology, may arguably be allowed to survive in science as a regulative principle that enables the mind to readily establish stable contact with the surrounding environment, rather than as an epistemic concept that guides the search for truth. (shrink)

The thought of William James, due to its pragmatically-inclined and contextually-engaged character, would seem to hold great resources for normative subfields of philosophy such as business ethics. Yet not much research has been done on what James could tell us about substantive topics in business ethics, or in terms of the methodology of ethics research. I start such an exploration by examining the concept of the ideal in James's work and how it can be a conscious and vivid way of (...) infusing activity with a larger significance, solving the problems James notes about current orientations toward activity that are driven by mere habit. I tie this analysis into two important issues in business ethics: the debate over what "integrity" is and the concern over the differing methods used in business ethics research. (shrink)

Global poverty measurement is important. It is used to allocate scarce resources, evaluate progress, and assess existing projects, policies, and institutional designs. But given the diversity of ways in which poverty is conceived, how can we settle on a conception and measure that can be used for interpersonal and inter-temporal global comparison? -/- This book lays out the key contemporary debates in poverty measurement, and provides a new analytical framework for thinking about poverty conception and measurement. Rather than trying to (...) find some essential meaning of poverty, the author recommends explicitly reflecting on the purposes served by the concept and the values that do and should inform our conceptions and measures. -/- After reviewing the strengths and weaknesses of five competing conceptions of poverty and their corresponding measures, the book concludes with specific recommendations for the future. Poverty measurement should be developed through a process of public reason that gives weight to the voices of those individuals who are most marginalized and deprived. The author suggests new values, desiderata, and candidate indicators that should be used in a pro-poor poverty measure. (shrink)

An obstacle to abortion exists in the form of abortion ‘counselling’ that discourages women from terminating their pregnancies. This counselling involves providing information about the procedure that tends to create feelings of guilt, anxiety and strong emotional reactions to the recognizable form of a human fetus. Instances of such counselling that involve false or misleading information are clearly unethical and do not prompt much philosophical reflection, but the prospect of truthful abortion counselling draws attention to a delicate issue for healthcare (...) professionals seeking to respect patient autonomy. This is the fact that even accurate information about abortion procedures can have intimidating effects on women seeking to terminate a pregnancy. Consequently, a dilemma arises regarding the information that one ought to provide to patients considering an abortion: on the one hand, the mere offering of certain types of information can lead to intimidation; on the other hand, withholding information that some patients would consider relevant to their decision-making is objectionably paternalistic on any standard account of the physician-patient relationship. This is an unsettling conclusion for the possibility of setting fixed professional guidelines regarding the counselling offered to women who are considering abortion. Thus, abortion ought to be viewed as an illuminating example of a procedure for which the process of securing informed consent ought to be highly context-sensitive and responsive to the needs of each individual patient. This result underscores the need for health care professionals to cultivate trusting relationships with patients and to develop finely tuned powers of practical judgment. (shrink)

Research indicates that the well‐being and productivity of over 100 million people in the global workforce may be compromised by posttraumatic stress (PTS). Given that work‐related experiences are often the source of the trauma that leads to PTS, and that PTS due to any cause can interfere with employees’ job performance, organizations would do well to consider the antecedents and consequences of PTS. This review of research—primarily within fields adjacent to business—on the types, antecedents, consequences, and organizational implications of PTS (...) is presented to advance inquiry within the field of business. The definition of PTS requires attention to the new classification of complex posttraumatic stress disorder that can result from threats that are not life‐threatening such as bullying and sexual harassment. PTS antecedents include organizational and extraorganizational traumas, and risk and resilience factors. Absenteeism, impaired cognitive functioning, strained relationships, and growth are among the consequences of PTS. Organizations can assist through disaster planning, empathetic leaders, mental health literacy initiatives, and employee assistance programs. Many research questions arise that, when answered, will allow organizations to better understand how they can improve employee productivity and well‐being by attending to PTS. (shrink)

In this essay, Scott Pratt develops the tension at work in Democracy and Education between conceptions of multiculturalism that emerge from Dewey's commitment to progress as a process of civilization and from his contrasting commitment to a vision of progress as a localized process that requires respect for boundaries and limits. The first is related to what Patrick Wolfe has called “settler colonialism.” The second conception of multiculturalism, framed by the aims of education and the conception of growth, avoids (...) the problems of the first and provides a foundation for a practical, decolonial multiculturalism in the context of twenty-first-century education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Plato and the PoetsCatalin ParteniePierre Destrée and Fritz-Gregor Herrmann, editors. Plato and the Poets. Mnemosyne Supplements: Monographs on Greek and Latin Language and Literature, 328. Leiden-Boston: Brill, 2011. Pp. xxii + 434. Cloth, $217.00.This beautifully produced volume is a collection of nineteen essays, half of them being initially presented as papers given at a 2006 conference in Louvain. Seven chapters focus on the Republic and address a variety (...) of issues: the ancient quarrel between philosophy and poetry (Glenn W. Most); Plato’s criticism of poetry and his negative attitude toward women (Penelope Murray); mimêsis as appearance-making (Gabriel Richardson); the meaning of mimêsis (Jera Marušič); Plato’s criticism and appreciation of poetry (Stephen Halliwell); thumos and the criticism of poetry (Pierre Destrée); painting, poetry, and the cognitive division of the soul (Rachel Singpurwalla). One chapter deals with myth, invented story, and true account in the Timaeus (Gretchen Reydams-Schils). Two are devoted to the Laws—mimetic correctness and choric poetry (Antony Hatzistavrou), and tragedy and philosophy (Susan Sauvé Meyer). The remaining nine chapters deal with other dialogues, although they are often discussed in connection with the Republic; the topics they discuss include: theia moira, enthousiasmos, and mimêsis in Gorgias (Fritz-Gregor Herrmann); divine possession, inspiration, and mimêsis in Ion and Republic (with references to Plato’s entire corpus, Catherine Collobert); the poet and the rhapsode as hermêneus in Ion (Carlotta Capuccino); the poet, the mad lover, and the mad philosopher as the true interpreter in Ion and Phaedrus (Francisco Gonzalez); inspiration and Plato’s psychology in Ion, Phaedrus, Politicus, Philebus, Timaeus (Stefan Büttner); theia moira in Ion and Meno, and the poets’ incomplete ascension in Symposium (Dominic Scott); Plato’s use of poetry and poets in Symposium (Elizabeth Bel-fiore); poetry and image-making in Republic and Sophist (Noburu Notomi); and poetry, the tripartition of the soul and the Form of Beauty in Phaedrus (Elizabeth Pender).As Stephen Halliwell put it in his essay, there is the seemingly Platonic attitude “which criticizes, censors and even ‘banishes’ poets, and which speaks in terms of unmasking the false pretensions and the damaging influence of poetry. But there is also the Platonic stance which never ceases to allow the voices of poetry to be heard in Plato’s own writing, which presupposes not only extensive knowledge but also ‘love’ of poetry on the part of Plato’s readers, and which at certain key junctures claims for itself nothing less than the status of a new kind of philosophical poetry and art: the status, indeed, of ‘the greatest music’ [Phaedo 61a; cf. Phaedrus 248d, 259b] and even of ‘the finest and best tragedy’ [Laws 817b]” (241). All the contributors address, in one way or another, the puzzling contrast between these two views on poetry. Halliwell, for instance, claims that Book X of the Republic “offers not a simple repudiation of the best poets but a complicated counterpoint in which resistance and attraction to their work are intertwined, a counterpoint which (among other things) explores the problem of whether, and in what sense, it might be possible to be a ‘philosophical lover’ of poetry” (244). While Most argues that “there is little or no evidence for any consciousness” of a generic opposition between philosophy and poetry tout court before Plato, “this opposition may even be in the process of being constructed” in his Republic (19) (Notomi, too, discusses this topic, and refers to the view according to which the “ancient quarrel” was Plato’s invention). [End Page 291]In reading the nineteen essays of this volume, one realizes that in Plato there is not just one poetics, or two contrasting views on poetry, but—as the editors put it—“several models of what poetry is and what the poets do” (xxii). One would have liked that these several models be explicitly discussed in a concluding chapter. The editors, however, acknowledge that neither they nor their authors aimed at achieving a unified vision of the subject: “While certain recurring themes crystallize themselves with increasing complexity in the course of the various discussions, there remain both contradictions and incompatibilities between results... (shrink)

This chapter compares three different general accounts of personhood (Byzantine, Boethian, and Modern) and argues that if personhood is the basis on which one has equal moral status in the moral community and the disability-positive position is correct, then the Byzantine and Boethian accounts are preferable over the Modern accounts that are surveyed here. It further argues that the Byzantine account is even friendlier to a disability-positive position compared to the Boethian account.

In September President Bush reasserted his commitment to the "road map" for Middle East peace, launched in 2003 to achieve a comprehensive Israeli-Palestinian agreement by 2005. He called on Palestinians to renounce terrorism, implicitly urged world leaders to cut ties to Yasser Arafat, and appealed to Israel to end "the daily humiliation" of Palestinians. He framed his remarks within an overall appeal for democracy in the Arab world, citing Iraq as a model of the "transformational power of liberty." In fact, (...) for more than a year the US disastrously ignored Ayatollah Ali al-Sistani's pleas to set up elections. Real democracy is the willingness to accept results we may not like. US policy on a future Palestinian state is just as short-sighted. (shrink)

Soccer, paintball, camping, hiking, rafting, body building, martial arts training and other forms of physically stimulating and intimate group action create a bunch of buddies, which becomes a “band of brothers” in a simple heroic cause. It's usually enough that a few of these action buddies identify with a cause, and its heroic path to glory and esteem in the eyes of peers, for the rest to follow even unto death. Humans need to socially organize, to lead and be led; (...) however, notions of “charismatic leaders” and Svengali-like “recruiters” that “brainwash” unwitting minds into joining well-structured organizations with command and control is exaggerated. Viewed from the field, notions of “cells” and “recruitment” - and to a degree even “leadership” – may reflect more the psychology and organization of those analyzing terrorist groups than terrorist groups themselves. (shrink)

"It is an interesting and largely unexplored question whether Aristotle is in practice faithful to the general idea of science, and to the rules of method, sketched in his Analytics".It is this issue, "the Problem of Demonstration," which this study is concerned to explore. The objective of this study is not so much to render a detailed and definitive solution to the problem, but rather to suggest a context within which such a solution may be reached. Further, this study is (...) intended not as an historical critique of an historical question in a classical author but as a philosophical enquiry into the roots, in Aristotle, of a perennial philosophical question. The structure of the study is as follows: In the first chapter the problem is stated, and the possible modes of response to the problem are briefly canvassed, in order to set the framework of the response to be offered here. The second chapter attempts, through an examination of certain texts from the Posterior Analytics and elsewhere, to specify and to raise objections to the particular elements in the traditional inter¬ pretation of Aristotle's methodological intentions which have generated the problem of demonstration. Aristotle's teachings concerning the nature of knowledge include reference both to the distinctive object of knowledge and to the psychology of knowing. At one time Aristotle gives a more subjective and psychological, at other times a more object-based account of what is essential to knowledge. In the third chapter it is suggested that we must examine the manner in which Aristotle accommodates these two aspects when he comes to design a methodology of science. Aristotle's views on the aim of science are, therefore, examined as a source of insight into the balance struck between these two aspects in his writings. It is here argued that when we attempt to understand Aristotle's methodological intentions concerning the apodeictic syllogism we must not underestimate the importance in Aristotle's thought of the doctrine. It is this doctrine which, chiefly, enables Aristotle to produce a methodological doctrine which is consistent with his accounts of the nature of knowledge. Chapter four considers the evidence for understanding the Analytics as a training in critical technique, and why Aristotle feels that the apodeictic syllogism is unsuited to the task of communicating findings. The principal theme of this chapter is an examination of the Aristotelian doctrine which holds that the logical training as provided by the Analytics constitutes a and, as such, is unsuited to the task of publication. Chapter five draws together the results of the discussion, and attempts to reconstruct the specific Aristotelian context which renders Aristotle's theory and practice coherent, and which may make it possible to determine the degree of consistency operative throughout his works. A model is presented which, it is suggested, reflects the position intended by Aristotle for those bodies of demonstrated judg¬ ments prefigured in the Posterior Analytics within the economy of Aristotle's methodological theory and practice in science and philosophy. (shrink)

In “Unity of Action in a Latin Social Model of the Trinity,” I objected to William Hasker’s Social Model of the Trinity on the grounds that it does not secure the necessary agreement between the divine persons. Further, I developed a Latin Social model of the Trinity. Hasker has responded by defending his Social Model and by raising seven objections against my Latin Social Model. Here I raise a new objection against Hasker on the grounds that it is inconsistent with (...) Conciliar Trinitarianism, and I respond to the seven objections and in so doing further develop the Latin Social Model. (shrink)

The last two decades have seen a welcome proliferation of the collection and dissemination of data on social progress, as well as considered public debates rethinking existing standards of measuring the progress of societies. These efforts are to be welcomed. However, they are only a nascent step on a longer road to the improved measurement of social progress. In this paper, I focus on the central role that gender should take in future efforts to measure progress in securing human rights, (...) with a particular focus on anti-poverty rights. I proceed in four parts. First, I argue that measurement of human rights achievements and human rights deficits is entailed by the recognition of human rights, and that adequate measurement of human rights must be genuinely gender-sensitive. Second, I argue that existing systems of information collection currently fail rights holders, especially women, by failing to adequately gather information on the degree to which their rights are secure. If my first two claims are correct, this failure represents a serious injustice, and in particular an injustice for women. Third, I make recommendations regarding changes to existing information collection that would generate gender-sensitive measures of anti-poverty rights. Fourth, I conclude by responding to various objections that have been raised regarding the rise of indicators to track human rights. (shrink)