This paper reports the findings of a survey of business deans from AACSB International member universities to determine attitudes regarding the teaching ofbusiness ethics in schools of business.

The recently uncovered role of Fukutin‐related protein (FKRP) in fibronectin glycosylation has challenged our understanding of the basis of disease pathogenesis in the muscular dystrophies. FKRP is a Golgi‐resident glycosyltransferase implicated in a broad spectrum of muscular dystrophy (MD) pathologies that are not fully attributable to the well‐described α‐Dystroglycan hypoglycosylation. By revealing a new role for FKRP in the glycosylation of fibronectin, a modification critical for the development of the muscle basement membrane (MBM) and its associated muscle linkages, new possibilities (...) for understanding clinical phenotype arise. This modification involves an interaction between FKRP and myosin‐10, a protein involved in the Golgi organization and function. These observations suggest a FKRP nexus exists that controls two critical aspects to muscle fibre integrity, both fibre stability at the MBM and its elastic properties. This review explores the new potential disease axis in the context of our current knowledge of muscular dystrophies. (shrink)

What is morality? How many moral values are there? And what are they? According to the theory of morality-as-cooperation, morality is a collection of biological and cultural solutions to the problems of cooperation recurrent in human social life. This theory predicts that there will be as many different types of morality as there are different types of cooperation. Previous research, drawing on evolutionary game theory, has identified at least seven different types of cooperation, and used them to explain seven different (...) types of morality: family values, group loyalty, reciprocity, heroism, deference, fairness and property rights. Here we explore the conjecture that these simple moral ‘elements’ combine to form a much larger number of more complex moral ‘molecules’, and that as such morality is a combinatorial system. For each combination of two elements, we hypothesise a candidate moral molecule, and successfully locate an example of it in the professional and popular literature. These molecules include: fraternity, blood revenge, family pride, filial piety, gavelkind, primogeniture, friendship, patriotism, tribute, diplomacy, common ownership, honour, confession, turn taking, restitution, modesty, mercy, munificence, arbitration, mendicancy, and queuing. These findings indicate that morality – like many other physical, biological, psychological and cultural systems – is indeed a combinatorial system. Thus morality-as-cooperation provides a principled and powerful theory, that explains why there are many moral values, and successfully predicts what they will be; and it generates a systematic framework that has the potential to explain all moral ideas, possible and actual. Pursuing the many implications of this theory will help to place the study of morality on a more secure scientific footing. (shrink)

Following its determination of a finding of scientific misconduct the Office of Research Integrity (ORI) will seek redress for any injury sustained. Several remedies both administrative and statutory may be available depending on the strength of the evidentiary findings of the misconduct investigation. Pursuant to federal regulations administrative remedies are primarily remedial in nature and designed to protect the integrity of the affected research program, whereas statutory remedies including civil fines and criminal penalties are designed to deter and punish wrongdoers. (...) This commentary discusses the available administrative and statutory remedies in the context of a specific case, that of former University of Vermont nutrition researcher Eric Poehlman, and supplies a possible rationale for the legal result. (shrink)

Tommy J. Curry’s provocative book The Man-Not is a justification for Black Male Studies and won the 2018 American Book Award. He posits that we should conceptualize the Black male as a victim, oppressed by his sex. The Man-Not, therefore, is a corrective of sorts, offering a concept of Black males that could challenge the existing accounts of Black men and boys desiring the power of white men who oppress them that has been proliferated throughout academic research across disciplines. (...) -/- Curry argues that Black men struggle with death and suicide, as well as abuse and rape, and their genred existence deserves study and theorization. This book offers intellectual, historical, sociological, and psychological evidence that the analysis of patriarchy offered by mainstream feminism (including Black feminism) does not yet fully understand the role that homoeroticism, sexual violence, and vulnerability play in the deaths and lives of Black males. Curry challenges how we think of and perceive the conditions that actually affect all Black males. (shrink)

Black males have been characterized as violent, misogynist, predatory rapists by gender theorists dating back to mid-nineteenth–century ethnologists to contemporary intersectional feminists. These caricatures of Black men and boys are not rooted in any actual studies or empirical findings, but the stereotypes found throughout various racist social scientific literatures that held Black males to be effeminate while nonetheless hyper-masculine and delinquent. This paper argues that contemporary gender theories not only deny the peculiar sexual oppression of racialized outgroup males under patriarchy, (...) but theories like intersectional invisibility actually perpetuates the idea that racialized males are disposable. To remedy the imperceptibility of sexual oppression and violence under the male category, the author gives an historical account of the development of racist (anti-Black) misandry throughout the centuries and proposes a theory of phallicism to describe the seemingly contradictory constructions of Black men as sexually predatory as in the case of the rapist, but nonetheless sexually vulnerable and raped under patriarchy. (shrink)

Intersectionality has utilized various feminist theories that continue subculture of violence thinking about Black men and boys. While intersectional feminists often claim that intersectionality leads to a clearer social analysis of power and hierarchies throughout society and within groups, the categories and claims of intersectionality fail to distinguish themselves from previously racist theories that sought to explain race, class, and gender, based on subcultural values. This article is the first to interrogate the theories used to construct the gendered categories and (...) the assumptions behind Black male positionality under intersectional analyses. Contrary to its promises for more liberated Black identities, intersectionality merely replicates the pseudo-science of racist criminology and presents decades old theories as cutting-edge gender analyses. In short, while intersectionality has allowed Black women to create nuanced experiences and epistemological accounts of Black womanhood, the very same theory has confined Black male experience to the perpetration of violence and defined Black manhood as lesser—merely the exemplification of white masculinity’s pathological excess. (shrink)

Despite the recent rise in articles by American philosophers willing to deal with race, the sophistication of American philosophy's conceptualizations of American racism continues to lag behind other liberal arts fields committed to similar endeavors. Whereas other fields like American studies, history, sociology, and Black studies have found the foundational works of Black scholars essential to "truly" understanding the complexities of racism, American philosophy-driven by the refusal of white philosophers to acknowledge and incorporate the foundational works of Black scholars at (...) the turn of the century, as well as the relevant insights of contemporary race theorists-remains in a very real sense underdeveloped .. (shrink)

African-American/Africana philosophy has made a name for itself as a critical perspective on the inadequacies of European philosophical thought. While this polemical mode has certainly contributed to the questioning of and debates over the universalism of white philosophy, it has nonetheless left Africana philosophy dependent on these criticisms to justify its existence as “philosophical.” This practice has the effect of not only distracting Black philosophers from understanding the thought of their ancestors, but formulates the practice of Africana philosophy as “racial (...) therapy” for whites. By making the goal of Africana philosophy the transformation of the white racist to the white non-racist, Africana philosophy takes up a decidedly political (integrationist) agenda. Making this agenda the guiding ethos of Africana philosophical praxis censors both the Africana thinkers available to study and the interpretation of the figures deemed “fit” for study. Thus I conclude a culturalogic approach is the best way to delineate between the political and methodological in Africana philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Royce, Racism, and the Colonial IdealWhite Supremacy and the Illusion of Civilization in Josiah Royce's Account of the White Man's Burden1Tommy J. CurryNo colony can be made by a theory of Imperialism, it can only be made by people who want to colonize and are capable of maintaining themselves as colonists.—Sir Sydney OlivierIntroductionAs with most historic white figures in philosophy, their repopularization and reintroduction into contemporary circles commits their (...) work, regardless of its initial silence, to speak to the problem of anti-Black racism in America. Josiah Royce is no different in this regard. In recent years, white scholars like Jacquelyn Kegley and Shannon Sullivan have introduced revisions to Royce's thought that make it appear multicultural and antiracist, despite the anachronism of such a contention. According to Kegley, "Royce believes, as others in the contemporary scene, that 'race' as a concept cannot be eliminated, [because] it plays too crucial a role, both positive and negative, in self- and social identification" (216). While Kegley is correct that contemporary scholars like Lucius Outlaw and Cornel West have adamantly defended the importance of race as a social and cultural entity, her claim is in stark contradiction to the racial eliminativism of other scholars like Anthony Appiah and Alain Locke, whom she also contends that Royce agrees with simultaneously.2 While it makes perfect sense for Kegley to try to put Royce in conversation with contemporary Black thinkers in race theory, her work is indicative of a trend aiming to gain currency for historic white thinkers in current race debates at the expense of historical accuracy. Black scholars who studied under Royce and applied his theories to the race problem from the mid-1900s onward, like William H. Ferris3 and William T. Fontaine,4 are ignored by white scholars because the first application of Roycean philosophy supported assimilationism. It is only today with the political and ideological [End Page 10] ethicizations of racial diversity and multiculturalism that Royce's work is interpreted as critically conserving race.5In contrast to contemporary works on Royce and race, this article seeks to evaluate the current claims for the relevance of Royce's views in contemporary debates on race. I maintain that only by taking Royce out of his historical context (late nineteenth-and early twentieth-century thought) do his ideas on race acquire a level of importance that cannot be supported by the actual evidence he himself advances. Conversely, by actually placing Royce in his historical context, this article will demonstrate that Royce's 1905 article entitled "Race Questions" (later published as "Race Questions and Prejudices" in 1906) is an unapologetic extension of his 1900 article entitled "Characteristic Tendencies of American Civilization," where Royce adamantly champions British colonialism and assimilation as the remedy to the burgeoning race problem both at home and abroad. I begin with a critical analysis that places Josiah Royce's attitudes firmly within the boundaries of his times. In what follows, I will attempt to contextualize Royce's seemingly progressive stance on Japan as part of a more general reaction whites had during the early 1900s to Russia's defeat by the Japanese. Instead of reading Royce's stance on Japan as a moment of exceptionalism, I contend that Royce's attitude was in fact a popular disposition that signaled the inevitable shift of race science away from biological determinism toward more environmentalist explanations. Secondly, and perhaps more importantly, I will show that Royce's disposition toward Blacks was firmly rooted in a colonial and assimilationist logic that ultimately sought the cultural destruction of African-descended people. A closer look at Royce's prefatory remarks on British colonialism from 1900 and his valorization of English colonial administration in Jamaica actually reveals an insidious racial dynamic in Royce's thought that is anything but antiracist. Finally, having established Royce's philosophical stake in American assimilation and Western domination, I argue that the "provincial revision" currently in vogue amongst American philosophers working with Royce is simply not enough to overturn Royce's clearly racist investments in dealing with the race question.If I Can Think It... Then I Can Do It—Reading Royce... (shrink)

Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars of (...) American philosophy, however, continue to ignore their writings, their theoretical contributions and their ethical aspirations, preferring instead the insipid declarations of white turn of the century.. (shrink)

This article argues that non-ideal theory fails to deliver on its promise of providing a more accurate account of the real world by which philosophers can address problems of racism, sexual violence, and poverty. Because non-ideal theory relies on abstractions of groups which are idealized as causes for social phenomena, non-idealists imagine that categories like race or gender predict how groups behave in the real world. This article maintains that non-idealist abstractions often result in inaccuracy and makes the case that (...) empirically informed theories and group-based analyses are needed to correct the course of race-gender theory. (shrink)

Imagine: A 15-year-old girl has sex with a 20-year-old man. It is her first sexual experience. Her first time having intercourse. She remembers that “he basically took it from me,” but feels an affection for the person and the event. She was not at the age of consent, but describes the experience as “just pleasure.” Was this rape or simply a man ushering a young girl into womanhood? Now imagine her as a 15-year-old boy and him to be a 20-year-old (...) woman. She “took it from him,” but he recalls it was pleasurable. Was he forced into sexual relations with an adult before the age of consent? Was he raped? Can he actually be raped?It is often difficult to conceptualize male bodies as being victims of sexual violence, and... (shrink)

Over the last several decades there has been an attempt to gender genocide by focusing on sexual as well as lethal violence during the Holocaust. While there has been tremendous consideration of women's experience of rape and sexual abuse during the Holocaust, the rape of men had not been previously engaged as a matter of study or archival investigation. This article is the first to study the rape of Jewish men and boys during the Holocaust through survivor testimonies and theorize (...) the implications these testimonies of male sexual victimization have for our understanding of sexual violence and rape more broadly. (shrink)

In 1814, Baron de Vastey wrote in The Colonial System Unveiled: “When Europeans came to the new world, their first steps were accompanied by crimes on a grand scale, massacres, the destruction of empires, the obliteration of entire nations from the ranks of the living”. Jean Louis Vastey was a Black Haytien man born in 1781, who assumed the role of an administrator in Hayti after Jean-Jacques Dessalines freed the island from European rule. The Haytien Revolution, which was fought from (...) 1791 to 1804, is the origin of Black theories of liberation from the nineteenth century. The possibility of freedom was not found in the rhetoric of American democratic proclamations, as many authors have asserted, but... (shrink)

The trial of Derek Chauvin, the man who murdered Mr. George Floyd Jr on May 25, 2020, has become a national spectacle. For many Black Americans, it is merely another rehearsal of the injustice that befalls Black men in the United States when they are targeted by police violence. Mr. Floyd was murdered in broad daylight by Chauvin, yet it is Mr. Floyd’s character and temperament that is being depicted as threatening to Chauvin and the reason for his murder. Throughout (...) the discipline of philosophy, the murder of Black men and boys is a topic most philosophy departments avoid and the American Philosophy Association neglects. This lecture argues that philosophy must abandon the martyrdom of the Black male body as the symbolic catalyst of racial change. Philosophy must not only accept that racism is a permanent feature of American society, but that this racism is misandric in that racist violence disproportionately targets Black males for death and dehumanization at levels not seen within other groups. (shrink)

Robert F. Williams, despite being a central historical figure and noted theorist of the Black radical tradition, is ignored as a subject of philosophical relevance and political theory. His challenges to the racist segregationist regime of the South influenced generations of thinkers and revolutionaries. However he is erased from the annals of thought for his use of armed resistance. This paper aims to introduce his life and work to philosophy as material for study and situate his program of pre-emptive self-defense (...) within the Black radical tradition. (shrink)

-/- Winner of the 2020 Josiah Royce Prize in American Idealist Thought, presented by the Josiah Royce Society, for demonstrating the extent to which Josiah Royce’s ideas about race were motivated explicitly in terms of imperial conquest. -/- Another white Man’s Burden performs a case study of Josiah Royce’s philosophy of racial difference. In an effort to lay bare the ethnological racial heritage of American philosophy, Tommy J. Curry challenges the common notion that the cultural racism of the twentieth (...) century was more progressive and less racist than the biological determinism of the 1800s. Like many white thinkers of his time, Royce believed in the superiority of the white races. Unlike today, however, whiteness did not represent only one racial designation but many. Contrary to the view of the British-born Germanophile philosopher Houston S. Chamberlain, for example, who insisted upon the superiority of the Teutonic races, Royce believed it was the Anglo-Saxon lineage that possessed the key to Western civilization. It was the birthright of white America, he believed, to join the imperial ventures of Britain—to take up the white man’s burden. To this end he advocated the domestic colonization of Blacks in the American South, suggested that America’s xenophobia was natural and necessary to protecting the culture of white America, and demanded the assimilation and elimination of cultural difference for the stability of America’s communities. Another white Man’s Burden reminds philosophers that racism has been part of the building blocks of American thought for centuries, and that this must be recognized and addressed in order for its proclamations of democracy, community, and social problems to have real meaning. (shrink)

Winner of the 2020 Josiah Royce Prize in American Idealist Thought presented by the Josiah Royce Society Another white Man’s Burden performs a case study of Josiah Royce’s philosophy of racial difference. In an effort to lay bare the ethnological racial heritage of American philosophy, Tommy J. Curry challenges the common notion that the cultural racism of the twentieth century was more progressive and less racist than the biological determinism of the 1800s. Like many white thinkers of his time, (...) Royce believed in the superiority of the white races. Unlike today however, whiteness did not represent only one racial designation but many. Contrary to the view of the British-born Germanophile philosopher Houston S. Chamberlain, for example, who insisted upon the superiority of the Teutonic races, Royce believed it was the Anglo-Saxon lineage that possessed the key to Western civilization. It was the birthright of white America, he believed, to join the imperial ventures of Britain—to take up the white man’s burden. To this end he advocated the domestic colonization of Blacks in the American South, suggested that America’s xenophobia was natural and necessary to protecting the culture of white America, and demanded the assimilation and elimination of cultural difference for the stability of America’s communities. Another white Man’s Burden reminds philosophers that racism has been part of the building blocks of American thought for centuries, and that this must be recognized and addressed in order for its proclamations of democracy, community, and social problems to have real meaning. (shrink)

African-American/Africana philosophy has made a name for itself as a critical perspective on the inadequacies of European philosophical thought. While this polemical mode has certainly contributed to the questioning of and debates over the universalism of white philosophy, it has nonetheless left Africana philosophy dependent on these criticisms to justify its existence as “philosophical.” This practice has the effect of not only distracting Black philosophers from understanding the thought of their ancestors, but formulates the practice of Africana philosophy as “racial (...) therapy” for whites. By making the goal of Africana philosophy the transformation of the white racist to the white non-racist, Africana philosophy takes up a decidedly political (integrationist) agenda. Making this agenda the guiding ethos of Africana philosophical praxis censors both the Africana thinkers available to study and the interpretation of the figures deemed “fit” for study. Thus I conclude a culturalogic approach is the best way to delineate between the political and methodological in Africana philosophy. (shrink)