Work‐related stress is too often neglected by employers and rarely seen as an ethical issue by them. Its moral implications are explored here by the Senior Corporate Policy Manager at City and Inner London North Training and Enterprise Council, 80 Great Eastern Street, London EC2A 3DP. Sue Bryan, M.A., A.M.I.P.D., is also completing an Executive MBA degree at London Business School.

First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

For many people "animal rights" suggests campaigns against factory farms, vivisection or other aspects of our woeful treatment of animals. Zoopolis moves beyond this familiar terrain, focusing not on what we must stop doing to animals, but on how we can establish positive and just relationships with different types of animals.

Identifying a range of key concerns related to representation and difference, Representing the Other offers a provocative agenda for the future development of feminist theory and practice. The book's contributors, including many key international researchers in women's studies, draw on personal experiences of speaking "for" and "about" others in their research, professional practice, academic writing, or political activism. They highlight problems of representing the Other with an ethnic or cultural background different from one's own and extend discussions of "Othering" to (...) representations of children, prostitutes, infertile women, fat women, gay men with HIV/AIDS, and people with disabilities. The reader, which includes articles and discussions from four issues of the journal Feminism & Psychology, also features new pieces and an extensive editorial introduction. Representing the Other will be integral reading for students and academics in women's studies, gender studies, and feminist theory across a range of social science disciplines, including social psychology, sociology, anthropology, sociolinguistics, social policy, and political science. (shrink)

Dionysos.--Akhenaton.--Confucius.--Aristippus.--Ecclesiastes.--Lucretius.--Lucian.--Julian the Apostate.--Omar Khayyám.--Machiavelli.--Rabelais.--Deloney.--Burton.--Hobbes.

This is an investigation of an aspect of Virgil'sAeneid—ultimately, of the ways in which the poet guides his reader's response to Aeneas’ stay in Carthage—and, while it touches on Roman religious practice, clothing codes, late antique Virgilian commentary and Augustan ideology, it hinges on a single word inAeneidBook 4 and its implications for Virgil's depiction of his hero in this book. That word islaena, and it features in one of the most celebrated scenes of the poem, when Mercury descends to (...) earth to find Aeneas busily engaged in founding Carthage (Aen.4.259–64):ut primum alatis tetigit magalia plantis,Aenean fundantem arces ac tecta nouantemconspicit. atque illi stellatus iaspide fuluaensis erat Tyrioque ardebat murice laenademissa ex umeris, diues quae munera Didofecerat, et tenui telas discreuerat auro.As soon as Mercury with winged feet touched the Carthaginian huts, he caught sight of Aeneas founding the citadel and raising new buildings: his sword was studded with stars of yellow jasper, and alaena, hanging from/let down from his shoulders, blazed with Tyrian purple, a gift that Dido with her wealth had made, interweaving in the web a subtle cross-thread of gold.Line 4.262 is the only place in theAeneidwhere this word is used, and I shall be suggesting thatlaenarepresents an unusually evocative piece of clothing to put on Aeneas, even aside from the particular character, its decoration and origin, that Virgil attributes to the example Aeneas is wearing at lines 4.262–4. What I offer is a cumulative argument, as a whole (I believe) persuasive but also necessarily speculative given the limited state of our knowledge in various areas from religion to clothing. My essential claim is that Virgil is encouraging his reader at this point in the poem to associate Aeneas with, and judge his behaviour in comparison to, one of the most important members of the Roman priesthood. (shrink)

Based on Merleau-Ponty's description of nature as that on which we ultimately rely, this essay cultivates the thought that this description also fits an idea of God and therefore of _Deus sive Natura_. Guided by an outline for a phenomenology of climbing, it is argued that what Heidegger calls readiness to hand presupposes readiness-to-foot. The latter gives ground for gratitude not only because it gives ground for enjoyment as gratification, but because it also gives ground for joy understood as a (...) grace, grace understood as having its ground in _Natura_. (shrink)

Our research examined understandings of individual student target setting processes through semi?structured interviews with staff and students from two schools in England: a special school for students with severe learning difficulties and a linked mainstream secondary school. This article details some of the tensions and issues arising from perceived ownership of targets and the communication and sharing of these between and within schools, specifically focusing on dimensions of power and agency.

In their commentaries on Zoopolis, Alasdair Cochrane and Oscar Horta raise several challenges to our argument for a “political theory of animal rights”, and to the specific models of animal citizenship and animal sovereignty we offer. In this reply, we focus on three key issues: 1) the need for a groupdifferentiated theory of animal rights that takes seriously ideas of membership in bounded communities, as against more “cosmopolitan” or “cosmo- cosmopolitan” or “cosmo- cosmopolitan” or “cosmo- ” or “cosmo- or “cosmozoopolis” (...) alternatives that minimize the moral significance of boundaries and membership; 2) the challenge of defining the nature and scope of wild animal sovereignty; and 3) the problem of policing nature and humanitarian intervention to reduce suffering in the wild. (shrink)

From the relative obscurity in which Levinas's work languished until very recently, Emmanuel Levinas must now be judged as one of the most influential figures in contemporary Continental philosophy. There is no better guide than John Lewelyn to lead one through the thickets of Levinas's prose. Bursting with questions, multiple references, cascading citations and multilingual puns and nuances, this book is the compelling record of intellectual obsession. Taking as its guiding thre the theme of genealogy, the book gives a broadly (...) chronological and impressively manageable presentation of the whole sweep of the Levinas's work. Balanced and finely grained, Llewelyn confronts questions of method, Heidegger, phenomenology, the theme of sensibility, religion, enjoyment, feminity, eros, justice and the political. The book reaches a stunning climax in a series of chapters that give a hestitant but tolerant discussion of the question of God in Levinas, the relation to Levinasian ethics to Nietzschean genealogy, and an extraordinary discussion of metaphor that leads into a wholly original analysis of Levinas's poetics and metaphorics. The book concludes with a sensitive reading of the autobiographical epigraphs to Levinas's Otherwise than Being... and a consideration of the Holocaust. (shrink)

InFam.13.1 Cicero, visiting Athens en route to Cilicia in the summer of 51b.c., writes to C. Memmius L.f., praetor in 58 but by the time of Cicero's communication an exile in Athens after the shambolic consular elections for 53; Memmius was absent from Athens in Mytilene, hence the need for Cicero to write to him. This letter, along withAtt.5.11.6 and 19.3, is our focus in the argument that follows, but, to summarize the situation in the very broadest terms, Cicero's concern (...) in it is with Memmius’ intentions regarding a plot of land in Athens occupied by a house of Epicurus, and with the objections to Memmius’ plans that had been raised with Cicero by the scholarch of the Epicurean community in Athens, Patro. (shrink)

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millenia and encompassing several major religious traditions. Now, in this intriguing introduction to Indian philosophy, the diversity of Indian thought is emphasized. It is structured around six schools of thought that have received classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of inner or spiritual quest and introduces distinctively Indian concepts, such as karma (...) and rebirth. She also explains how Indian thinkers have understood issues of reality and knowledge-issues that re also an important part of the Western philosophical tradition. (shrink)

When we consider the issue of linguistic justice, we must define what we mean by language. Standardisation of languages is closely associated with the development of the nation state, and the de Saussurian conception of language as system is in concert with nationalism and its divisions. In the early twenty-first century, however, this view of the world as a mosaic of stable national monolingualisms is outdated. In a globalising world, much of the political, social and economic structure that is developing (...) is transnational and patterns of contact, both real and virtual, have become extraordinarily complex. In the resulting communities of communication of this superdiverse world, much language practice is more function driven than in the recent past. New practices mean that we cannot consider questions of linguistic justice in this new world order using the linguistic toolkit of the old. The flows, exchanges and networks of globalisation present us with a new paradigm and we need to recalibrate concepts. (shrink)

eliciunt caelo te, Iuppiter; unde minoresnunc quoque te celebrant Eliciumque uocant.constat Auentinae tremuisse cacumina siluae,terraque subsedit pondere pressa Iouis. (Ov.Fasti3.327–30)They draw you down from the sky, Jupiter, and that is why more recent generations still worship you today, and call you Elicius. It is certain that the summit of the Aventine wood trembled, and the earth sank beneath the weight of Jupiter.Dismayed by an unprecedented flurry of thunderbolts, the pious King Numa sets out to expiate the omen. His divine consort (...) Egeria advises him to learn theritus piandi(291) from Picus and Faunus, who will, however, only reveal the necessary information under compulsion. Numa makes plans to ambush the gods, taking up position in a cave within a grove ‘under the Aventine, black with the shade of the holm oak, at sight of which you would say, “A spirit is here”’ (lucus Auentino suberat niger ilicis umbra, | quo posses uiso dicere ‘numen inest’, 295–6). The description of this numinous location continues (297–9):in medio gramen, muscoque adoperta uirentimanabat saxo uena perennis aquae;inde fere soli Faunus Picusque bibebant.In the middle was a meadow, and an unceasing stream of water, covered with green moss, flowed from the rock. From it Faunus and Picus, unaccompanied, were in the habit of drinking.Once captured by the king, Faunus and Picus tell Numa that only Jupiter himself can be consulted about Jupiter's own domain (if we readtectaat 316; Jupiter's weapons, if we readtela, and there's little to choose between those readings), but that with their help Numa may be able to draw Jupiter down from the sky to answer his enquiry. (shrink)