In this discourse analysis of how memory acquires and is acquired in interview exchanges, we investigate remembering as a category-bound activity, both a tensional and collaborative process of moral ratification of `survivor' as membership category. We propose the term re-membering to mean piecing together possible versions of survivor experiences in talk; these versions, offered by respondents and elicited by interviewers through questioning strategies, are epistemic claims to acquire the Holocaust as memory, or institutional History. We explore the accounting dynamic of (...) interviewer and respondent, the relationship of ownership between survivors and memory, and the duties and moral obligations of the category `Holocaust survivor' that can be shown through the interviews of survivors and their adult daughters. (shrink)

A growing literature examines the organizational factors that promote women’s access to positions of organizational power. Fewer studies, however, explore the implications of women in leadership positions for the opportunities and experiences of subordinates. Do women leaders serve to undo the gendered organization? In other words, is women’s greater representation in leadership positions associated with less gender segregation at lower organizational levels? We explore this question by drawing on Cohen and Huffman’s conceptual framework of women leaders as either “change agents” (...) or “cogs in the machine” and analyze a unique multilevel data set of workplaces nested within Fortune 1000 firms. Our findings generally support the “agents of change” perspective. Women’s representation among corporate boards of directors, corporate executives, and workplace managers is associated with less workplace gender segregation. Hence, it appears that women’s access to organizational power helps to undo the gendered organization. (shrink)

This paper reviews and augments important work in philosophy of education on intrinsic aims for education, of knowledge, of knowledge of values, and of rationality. A contemporary conception of knowledge as ``rationality's `data-base''' is proposed and an in-depth section on the intrinsic value of rationality is incorporated.

For many people, the phenomenon of divine hiddenness is so total that it is far from clear to them that God exists at all. Reasonably enough, they therefore do not believe that God exists. Yet it is possible, whilst lacking belief in God’s reality, nonetheless to see it as a possibility that is both realistic and attractive; and in this situation, one will likely want to be open to the considerable benefits that would be available if God were real. In (...) this paper I argue that certain kinds of desire for God can aid this non-believing openness. It is possible to desire God even in a state of non-belief, since desire does not require belief that its object exists. I argue that if we desire God in some particular capacity, and with some sense of what would constitute satisfaction, then through the desire we have knowledge -- incomplete yet vivid in its personal significance -- about the attributes God would need in order to satisfy us; thus, if God is real and does have those attributes, one knows something about God through desiring him. Because desire does not require belief, neither does the knowledge in question. Expanding on recent work by Vadas and Wynn, I sketch the epistemology of desire needed to support this argument. I then apply this epistemology to desire for God. An important question is how one might cultivate the requisite kinds desire for God; and one way, I argue, is through engaging with certain kinds of sacred music. I illustrate desire’s religiously epistemic power in this context, before replying to two objections. (shrink)

Aims This study aimed to explore the relationship among moral distress, psychological capital, and burnout in registered nurses. Ethical consideration The study was approved by the Ethics Committee of the School of Nursing, Hangzhou Normal University (Approval no. 2022001). Methods A cross-sectional descriptive survey was conducted with a convenience sample of 397 nurses from three Grade-A tertiary hospitals in Zhejiang Province, China. Participants completed demographic information, the Nurses’ Moral Distress Scale, the Nurses’ Psychological Capital Scale, and the Maslach Burnout Inventory (...) Scale. The data were analyzed using Pearson’s correlation analysis, structural equation modeling, and hierarchical multiple regression analysis. Results The study found that moral distress and burnout are positively correlated, while psychological capital is negatively correlated with both moral distress and burnout. The path analysis in structural equation modeling revealed that moral distress has a significant direct effect on psychological capital, while psychological capital has a significant direct effect on burnout. In addition, moral distress also had a significant indirect effect on burnout through psychological capital. Moreover, both the direct effect of moral distress on burnout and the total effect of moral distress on burnout were significant. Conclusion The findings suggest that psychological capital plays an important role in the relationship between moral distress and burnout. Promoting psychological capital among nurses may be a promising strategy for preventing moral distress and burnout in the workplace. (shrink)

I analyze the hierarchy of large cardinals between a supercompact cardinal and an almost-huge cardinal. Many of these cardinals are defined by modifying the definition of a high-jump cardinal. A high-jump cardinal is defined as the critical point of an elementary embedding j:V→M\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${j: V \to M}$$\end{document} such that M is closed under sequences of length sup{j|f:κ→κ}\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\sup\{{j\,|\,f: \kappa \to \kappa}\}}$$\end{document}. Some of the other (...) cardinals analyzed include the super-high-jump cardinals, almost-high-jump cardinals, Shelah-for-supercompactness cardinals, Woodin-for-supercompactness cardinals, Vopěnka cardinals, hypercompact cardinals, and enhanced supercompact cardinals. I organize these cardinals in terms of consistency strength and implicational strength. I also analyze the superstrong cardinals, which are weaker than supercompact cardinals but are related to high-jump cardinals. Among the results, I highlight the following. Vopěnka cardinals are the same as Woodin-for-supercompactness cardinals.There are no excessively hypercompact cardinals.Furthermore, I prove some results relating high-jump cardinals to forcing, as well as analyzing Laver functions for super-high-jump cardinals. (shrink)

This paper considers whether victims can justify what appears to be unnecessary defensive harming by reference to an honour-based justification. I argue that such an account faces serious problems: the honour-based justification cannot permit, first, defensive harming, and second, substantial unnecessary harming. Finally, I suggest that, if the purpose of the honour based justification is expressive, an argument must be given to demonstrate why harming threateners, as opposed to opting for a non-harmful alternative, is the most effective means of affirming (...) one’s honour. Along the way, I also suggest why I think that internalism about the constraints on defensive harming (the view that the satisfaction of the necessity constraint is a necessity condition of a threatener’s liability) is correct. Most importantly, externalism implies that threateners can be liable to suffer gratuitous harm. I take this to be an unattractive consequence of the view. (shrink)

Socrates, Sports, and Students involves a philosophical justification for the inclusion of physical education in the school system. This book will appeal to physical educators and administrators interested in justifying their activity, as well as philosophers and professors in the areas of education and sport.

This essay reviews recent feminist scholarship, autobiographical narrative and fiction which explores nurses' engagement with empire in Africa and elsewhere in this century. Such literature suggests that while nursing work may have improved native health in colonized regions, it also contributed significantly to the establishment and stabilization of the racialized order of colonial rule. Of particular significance was colonial nursing's intervention into the reproductive practices of native women, resulting in the loss of local knowledges and autonomy, the disruption of complex (...) social links and indigenous health strategies, and the expansion of markets for western capitalism. (shrink)

Structure of English by Scott Soames & David M. Perlmutter Syntactic Argumentation and the Structure of English (SASE) presents the major theoretical ...

Many people find sacred choral music profound and deeply evocative, even in societies that seem to be turning away from religious belief. In this book, Julian Perlmutter examines how, in light of its wide appeal, sacred music can have religious significance for people regardless of their religious convictions. -/- By differentiating between doctrinal belief and the desire for God, Perlmutter explores a longing for the spiritual that is compatible with both belief and 'interested non-belief'. He describes how sacred (...) music can elicit this kind of longing, thereby helping the listener to grow in religious openness. The work of Thomas Merton is also analyzed in order to show that musically-elicited desire for God can be incorporated into the Christian practice of contemplative prayer, aimed ultimately at a union of love with God. By exploring connections between desire, knowledge and religious practice, this engaging account illustrates how sacred music can have a transformative effect on one's wider spiritual life. -/- Of particular interest to philosophers and theologians, the book makes a novel contribution to several topics including religious epistemology, the philosophy of emotion and aesthetics. (shrink)

Abstract The aim of this paper is to examine the propaganda power of Madison’s Solidarity Sing-Along. To do so, I will modify the Epistemic Merit Model of propaganda so that it can account for a broader spectrum of propaganda. I will show how this is consistent with other accounts of musical pragmatics and the potential political function of songs and music. This will provide the ground for a robust interpretation of the political meanings of the Solidarity Sing-Along. I will assume (...) the Madison protests and the Solidarity Sing-Along can be considered a paradigm case of peaceful protest as it has been claimed that the Madison protest and the role of art within those protests set the stage for the Occupy Movement protests later in the same year. (shrink)

As the latest tool for disseminated information and editorial comment shaping public opinion, blogging is quickly gaining popularity, prominence, and power. One major controversy for the new medium of circulating news and commentary is to what extent or even whether blogs should have codes of ethics. We examined 30 politically-oriented weblogs. Of these, only a few had a code of ethics, stated or implied. Little cohesion existed between the codes of ethics, but a few themes emerged. Qualitative analysis of the (...) codes of ethics shows that what bloggers valued most included accuracy, credibility, and etiquette. We further provide evidence to support the prevailing thought that, while appearing to be “ethical” seems important to bloggers, blogging ethics and credibility are difficult to operationalize. (shrink)

False information is always produced after the outbreak of major emergencies. Taking this into consideration, this paper discusses the behavior of multiple parties in relation to false information dissemination after major emergencies. First, a game model is constructed, using relevant knowledge of evolutionary game theory, between three parties: regulatory institutions, opinion leaders, and ordinary Internet users. Second, the model equations are solved, and the evolutionary stability strategies of each game party under different circumstances are analyzed. Third, a numerical simulation is (...) applied to the evolutionary trends under different strategy combinations with varying parameters. The results show that the probability of each game party making ideal decisions is positively correlated with the degree of punishment imposed by regulatory institutions on opinion leaders who release false information, the reward provided by regulatory institutions on opinion leaders who release positive information, the degree of participation and satisfaction gained by Internet users in adopting positive information, the richness of authentic content released by opinion leaders, and the psychological identification of Internet users with opinion leaders. Meanwhile, the probability of each game party making ideal decisions is negatively correlated with investigation and evidence collection costs borne by opinion leaders who release positive information, the additional income for opinion leaders who have false information adopted by Internet users, the costs of Internet users’ time and energy when they adopt information released by opinion leaders, and the costs of independently judging the accuracy of information by Internet users. (shrink)

Knowing someone personally centrally involves engaging in various patterns of affective response. Inasmuch as humans can know God personally, this basic insight about the relationship between personal knowledge and affective response also applies to God: knowing God involves responding to him, and to the world, in various affectively toned ways. In light of this insight, I explore how one particular practice might contribute to human knowledge of God: namely, engaging with sacred music – in particular, sacred music in the Western, (...) classical tradition. In investigating this topic, I tackle an issue at the interface between the philosophy of religion and aesthetics: sacred music’s capacity to arouse religious emotions. I use as a springboard Peter Kivy’s view that ‘music alone’ can only arouse emotions about itself. This view, I argue, has a counterintuitive consequence: the music in sacred works would play no part in arousing emotions with religious objects. In contrast, I develop an account of how music combines with religious factors to arouse religious emotions. I then draw out two consequences for how music can facilitate understanding between religious and non-religious outlooks. The upshot of all this, I suggest, is that by expanding the listener’s religious-emotional landscape, sacred music can enrich her knowledge of God – and that this is possible whether or not the listener subscribes propositionally to God’s reality or to any other religious doctrines. (shrink)

Over the past few years, the business world has been wracked by corporate scandals. With news of a new scandal an almost weekly occurrence, one cannot help but wonder: “Is business success synonymous with a lack of morality?” With a resounding “no,” Bowen H. “Buzz” McCoy, former partner at Morgan Stanley, shows that ethical business leadership is possible and, moreover, desirable. Seeking inspiration from an eclectic range of sources, such as Dante, Kant, and Peter Drucker, and drawing from his (...) own career as a successful investment banker, the author examines how business leaders—and those who aspire to be business leaders—can flourish in a corporate environment without shedding personal values or compromising integrity. Living Into Leadership: A Journey in Ethics is based on the author’s actual life experiences, personal ethical dilemmas, and concerns. This groundbreaking work incorporates classroom materials developed by the author for ethics programs at various business schools, including Stanford, UC Berkeley, the University of Southern California, UCLA, and Notre Dame. The central question this book considers is how to pursue an engaged business career while living a balanced life and continuing to grow as an integrated person. McCoy acts as a “mentor” for readers, providing personal and professional guidance on the development of a personal business plan for life. The book presents the case for creating a moral compass that allows one to make decisions under uncertainty, lead a life of integrity, establish the practice of ethics both personally and in society, and know when to embrace change and when to hold one’s ground. It includes an abbreviated version of the author’s acclaimed work, the seminal Harvard Business Review article, “The Parable of the Sadhu,” and shows readers how to prepare in advance for dilemmas they may face, both in their private and professional lives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:One Parable, Two Interpretations:Pope Francis and William Langland on the Good Samaritan*Sheryl OvermyerInterpretations of the parable of the Good Samaritan (Luke 10:25–37) focus on its theology, ethics, ecclesiology, and even moral psychology. The parable has much to say regarding holiness. It treats how to become holy and distinct acts of holiness, the exemplar of holiness, and the reality and effects of sin. In the history of interpretation, the (...) parable is taken to offer a model of the relationship between the fallen man and grace, the devil and the garment of virtue, the law and love, Christ and the Church. In short, the parable allegorizes salvation history.1I focus conversation about this parable through two interpretations-Pope Francis's Fratelli Tutti [FT], promulgated October 3, 2020, and William Langland's Piers Plowman [PP] circulating circa 1380. Some might hold that Francis's interpretation of the parable is ethical while Langland's is theological.2 Both interpretations of the parable are works of moral theology that intimate distinct understandings of what it means to embody [End Page 541] the Gospel and answer the universal call to holiness. In this essay, I outline the parable of the Good Samaritan as treated in Fratelli Tutti and Piers Plowman (first section), compare the major figures of the parable (second section), and compare their visions of charity (third section). In sum, I argue the encyclical sidelines crucial elements in the medieval figuration of the parable. Pope Francis elides critical issues of sin, agency, Christology, and the Church traditionally associated with this parable—all center on the Samaritan as Christ.Two Interpretations in OutlineFratelli Tutti's Parable of the Good SamaritanPope Francis's third encyclical, Fratelli Tutti, is unique in its genre. The encyclical includes all brothers and sisters in its scope of fraternity and social friendship and is addressed to all (§1). The inspiration for the encyclical includes St. Francis's visit to the Sultan some eight hundred years ago and the 2019 Document on Human Fraternity for World Peace and Living Together, a statement signed by Pope Francis and Sheikh Ahmed el-Tayeb, Grand Imam of Al-Azhar. Indeed, the joint document plays a critical role in the encyclical, sharing a common framework of a doctrine of creation and doctrine of God (FT §5). Because Pope Francis includes all of humanity in the audience of this encyclical and its sources of inspiration are broadly humanitarian, it is fair to raise a question about distinctively Catholic elements to the encyclical.The encyclical chapter devoted to the parable of the Good Samaritan (chapter 2 [§§56–86], treating Luke 10:25–37) intensifies these theological questions. Just as the encyclical is "addressed to all people of good will, regardless of religious convictions," likewise the parable is of universal relevance as it "is one that any of us can relate to and find challenging" (§56). Francis's interpretation of the parable encapsulates Fratelli Tutti's themes.The subject of the parable is, according to Pope Francis, the age-old problem of neighborly love (§57).3 The parable involves several figures: the wounded man lying on the wayside, the robbers, the passers-by, and the Samaritan.4 The wounded are the subject of the encyclical's first chapter. Francis characterizes the wounded as those members of weaker and poorer regions whom the global economy exploits; the poor, disabled, and elderly [End Page 542] who seem no longer useful; children, women, and men of all ages who live under contemporary forms of slavery such as trafficking; and victims of economically driven violence including war, terrorist attacks, and racial and religious persecution (§§§ 12, 18, 24–25). Francis admits that we feel like the wounded, "helpless because our institutions are neglected and lack resources, or simply serve the interests of a few" (§76). However, the primary identification of the wounded focuses on those pushed to the margins by profit-driven economic, technologically progressive, politically divisive, dehumanizing global forces (§76 briefly suggests our identification with the injured man).The parable of the Good Samaritan brings these vast forces to bear our everyday relationships—we all experience an interior struggle when we encounter anyone who suffers (§69... (shrink)

Religious disagreement – the existence of inconsistent religious views – is familiar and widespread. Among the most fundamental issues of such disagreement is whether to characterise the divine as personal or non-personal. On most other religious issues, the diverse views seem to presuppose some view on the personal/non-personal issue. In this essay, I address a particular question arising from disagreement over this issue. Let an exclusivist belief be a belief that a doctrine d on an issue is true, and that (...) doctrines on the issue that differ from d are false. Assume that for at least some people, there is no epistemic reason to prefer any one exclusivist view on the personal/non-personal question. This might be because disagreements act as defeaters for disputants’ beliefs, or because someone comes at the question without already holding a belief on the matter, and finds each view equally plausible. In these circumstances, is it still possible to engage with particular traditions in a realist, truth-seeking way? I answer that it is, arguing for a new pluralist approach to the personal/non-personal issue. By ‘pluralist’, I mean an approach that reinterprets a doctrine d on a given issue to be consistent with doctrines on the issue that differ from d. I start with probably the best-known pluralist account of religion, that of John Hick. After presenting his account I identify a problem that it faces which any pluralist account must address, one that has clear relevance to the personal/non-personal question. I then draw on Thomas Merton to outline an alternative pluralist route, illustrating how such an approach can apply to Christian and Buddhist ideas of an ultimate spiritual goal. The personal/non-personal issue is a good test for the approach I develop: because of the issue’s fundamentality, if the approach succeeds here then the prospects look bright for applying it to other topics of religious disagreement. (shrink)

This chapter contains sections titled: Pregnancy and the First Noble Truth: Pain is Inevitable The Second Noble Truth: Pain Arises from Cravings and Attachment The Third Noble Truth: The End of Suffering is Possible, or How to Be a Feminist Buddhist Mommy Mommy Meditations Notes.

In maternity care, costly high-technology interventions that have never been shown to be clinically effective continue to be used in the United States, while inexpensive and effective low-technology interventions continue to be underused. Three high-technology approaches to risk reduction—electronic fetal monitoring, cesarean section, and home uterine activity monitoring are contrasted with three low-technology approaches—prenatal care, smoking cessation, and nutrition supplementation. These technologies are examined in terms of current controversies over their safety, efficacy, and cost-effectiveness. Examination of these controversies illustrates how (...) the medical technology industry, the regulatory process, and systems of social stratification contribute to social and cultural constructions of what are regarded as reducible birth risks. (shrink)

As the latest tool for disseminated information and editorial comment shaping public opinion, blogging is quickly gaining popularity, prominence, and power. One major controversy for the new medium of circulating news and commentary is to what extent or even whether blogs should have codes of ethics. We examined 30 politically-oriented weblogs. Of these, only a few had a code of ethics, stated or implied. Little cohesion existed between the codes of ethics, but a few themes emerged. Qualitative analysis of the (...) codes of ethics shows that what bloggers valued most included accuracy, credibility, and etiquette. We further provide evidence to support the prevailing thought that, while appearing to be "ethical" seems important to bloggers, blogging ethics and credibility are difficult to operationalize. (shrink)

Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non-Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of conclusions (...) and questions regarding the moral life that lend a fresh perspective to “pagan virtues” and (2) corresponding methodological suggestions for improving Herdt's project that would, to my mind, reaffirm her normative conclusions regarding the most viable ways forward for contemporary discussions of virtue. (shrink)

This article explores how ethics and religion interface in everyday life by drawing on a study examining the negotiation of religious and spiritual plurality in health care. Employing methods of critical ethnography, namely, interviews and participant observation, data were collected from patients, health care providers, administrators and spiritual care providers. The findings revealed the degree to which `lived religion' was intertwined with `lived ethics' for many participants; particularly for people from the Sikh faith. For these participants, religion was woven into (...) everyday life, making distinctions between public and private, secular and sacred spaces improbable. Individual interactions, institutional resource allocation, and social discourses are all embedded in social relationships of power that prevent religion from being a solely personal or private matter. Strategies for the reintegration of religion into nursing ethics are: adjusting professional codes and theories of ethics to reflect the influence of religion; and the contribution of critical perspectives, such as postcolonial feminism, to the understanding of lived ethics. (shrink)

The importance of digital citizenship has been well recognized and integrated in standardized school curriculum. However, there are very few empirical studies that report on the success of these new initiatives. Our teaching experience suggest that students are able to perform well on exams that assess proper online conduct, but they still fail to follow digital citizenship guidelines in practice. In this paper, we present a study to investigate students’ attitudes and opinions on various digital citizenship concepts via a self-reported (...) questionnaire that is designed to gain insights on what the students would actually do in real life. Our results show that among the nine digital citizenship elements, students have the most appreciation for access, communication, literacy, and security. On the other hand, elements such as digital etiquette and health and wellness were trivialized and undervalued. Furthermore, we found some students were unable to come to a consensus on what is right and wrong in certain scenarios pertaining to digital law. As the Internet continues to gain prominence in our daily lives, these findings lead to important questions of how learning modules and how the overall education system need to change so to ensure the growth of good digital citizens in the future generation. (shrink)

This article considers the government, opinion leaders, and Internet users to be a system for correcting false information, and it considers the problem of correcting false information that arises in the aftermath of major emergencies. We use optimal control theory and differential game theory to construct differential game models of decentralized decision-making, centralized decision-making, and subsidized decision-making. The solutions to these models and their numerical simulations show that the government, opinion leaders, and Internet users exercise cost-subsidized decision-making instead of decentralized (...) decision-making. The equilibrium strategies, local optimal benefits, and overall optimal benefits of the system achieve Pareto improvement. Given the goal of maximizing the benefits to the system under centralized decision-making, the equilibrium results are Pareto-optimal. The research here provides a theoretical basis for dealing with the mechanism of correcting false information arising from major emergencies, and our conclusions provide methodological support for the government to effectively deal with such scenarios. (shrink)

Examples of propaganda abound in contemporary society. Even though propaganda is increasingly prevalent in modern society, this phenomenon has received scant philosophical attention. This is particularly true of philosophy of art even as art, from posters and murals to films and novels, has been instrumental in the dissemination of propaganda. My dissertation develops a new model of propaganda to account for the phenomenon of art propaganda. I call this model the epistemic merit model, because I argue that propaganda essentially lacks (...) epistemic merit. ;My project proceeds in four parts: offer a diagnosis of why propaganda has virtually escaped philosophical scrutiny, survey the field of propaganda studies in the disciplines of sociology, social psychology, and communication theory, perform a conceptual analysis of propaganda, and show how my new model is particularly well-suited to cases of art propaganda. (shrink)

This paper extends Claudia Card's account of agency in the face of moral luck in order to theoretically ground the activities of feminist mothers who endeavor to raise responsible human beings. The paper addresses those who mother in gray areas—areas where mothers are victims of the evils of the institution of motherhood while having authority and influence over their children. -/- .