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Disclosure of medical and errors to patients has been increasingly mandated in the U. S. and Canada. Thus, some health systems are developing formal disclosure policies. The present study examines how disclosure training may impact staff and the organization. We argue that organizations that support "disclose and apologize" activities, as opposed to "deny and defend," are demonstrating values-based ethics. Specifically, we hypothesized that when health care clinicians are trained and supported in error disclosure, this may signal a valuesbased ethical environment, (...) and staff may be more committed to the organization. We surveyed 325 clinical care providers employed by a large hospital that had recently begun implementing disclosure policies and training. Disclosure training explained significant variance in perceptions of the ethical environment, and the ethical environment mediated the relationship between disclosure training and organizational commitment. Although this study explored disclosure of medical errors, organizational support for error disclosure is a concept that could be relevant for many types of organizations. (shrink)

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In my dissertation I develop a series of guidelines for responsibly and respectfully navigating varying facets of aesthetic activity involving fat communities. I argue that fat people's engagement with the aesthetic can be used to foster community, resist anti-fat bias, and move towards fat justice. Moreover, I argue that considering representations and treatment of fat people in the production of art must be done carefully in order to avoid perpetuating negative stereotypes and anti-fat bias. My project aims to improve the (...) visibility of fat people, ensuring that fat communities can determine how and when they are seen in ways that affirm their identities and experiences. My project is broken down into four chapters, each of which tackles a different dimension of aesthetic engagement and activity. In the first, I develop a framework called "responsible aesthetic agency" for creators to use when depicting fat people in their work. I intend responsible aesthetic agency to be a way for creators to meet their bare minimum ethical obligations to fat people, and as such this framework is a precursor to Jeremy Fried's aesthetic allyship. I use this framework to argue that artists must attend to the narrative webs in which a work exists when designing their new work's narrative, and that fat people must be active participants in this design and in the realization of said narratives. My second chapter addresses how individuals can use aesthetic agency to advocate for themselves and their communities. I argue that beauty labor can be used to help dismantle anti-fat bias. Using Kathleen LeBesco's framework of agency and identity, coupled with Jeannine Gailey's assessment of the unique perception of fatness as simultaneously hypervisible and hyperinvisible, I argue that participants in the "Fuck Flattering!" movement shape their identities and advocate for fat communities by forcing society to acknowledge their visibility and worth. In my third chapter, I consider representations of fatness in popular media, arguing that we can best achieve fat visibility through centering imperfect representations of fatness. I use Anne Eaton's "Taste in Bodies and Fat Oppression" as a starting point. In this paper, Eaton argues that distaste for fat bodies has an affective element of disgust that we must address to mitigate anti-fatness. Eaton argues that we must habitually engage with vivid and engaging representations that encourage us to see fat bodies as likable and attractive. I argue that while this approach has worthwhile aims, it risks leaving behind those fat bodies which we cannot bring ourselves to see as likeable or attractive. To better combat our distaste for fat bodies, I argue that we must show fat people as complexly as we show thin characters onscreen, highlighting the pluralities of ways to exist as a fat person. Lastly, in my fourth chapter I discuss how to appropriately engage with marginalized communities as a member of a dominant group or identity. I examine the co-optation of the body positivity movement, outline the ethical harms that result from said co-optation, and discuss potential avenues for moving forward with the movement given its co-optation. I argue that in order to fully address the myriad levels of goals of the original body positivity movement, none of these three alternatives is sufficient, as each misses a crucial element of the original body positivity movement or asks participants to have too narrow of an attitude towards their own body. Given the shortcomings of these movements, I argue we should move forward from the body positivity movement’s co-optation by employing a modified framework of Aubrey Gordon’s concept of fat justice, one which also makes room to recognize the importance of fat people being able to experiment with beauty and see themselves as beautiful. (shrink)

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Cheryl Misak offers a strikingly new view of the development of philosophy in the twentieth century. Pragmatism, the home-grown philosophy of America, thinks of truth not as a static relation between a sentence and the believer-independent world, but rather, a belief that works. The founders of pragmatism, Peirce and James, developed this idea in more and less objective ways. The standard story of the reception of American pragmatism in England is that Russell and Moore savaged James's theory, and that (...) pragmatism has never fully recovered. An alternative, and underappreciated, story is told here. The brilliant Cambridge mathematician, philosopher and economist, Frank Ramsey, was in the mid-1920s heavily influenced by the almost-unheard-of Peirce and was developing a pragmatist position of great promise. He then transmitted that pragmatism to his friend Wittgenstein, although had Ramsey lived past the age of 26 to see what Wittgenstein did with that position, Ramsey would not have liked what he saw. (shrink)

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Cheryl Misak argues that truth ought to be reinstated to a central position in moral and political philosophy. She argues that the correct account of truth is one found in a certain kind of pragmatism: a true belief is one upon which inquiry could not improve, a belief which would not be defeated by experience and argument. This account is not only an improvement on the views of central figures such as Rawls and Habermas, but it can also make (...) sense of the idea that, despite conflict, pluralism, and the expression of difference, our moral and political beliefs aim at truth and can be subject to criticism. Anyone interested in a fresh discussion of political theory and philosophy will find this a fascinating read. (shrink)

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Pragmatism is the idea that philosophical concepts must start with, and remain linked to human experience and inquiry. This book traces and assesses the influence of American pragmatism on British philosophy, with emphasis on Cambridge in the inter-war period, post-war Oxford, and recent developments.

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This chapter is an edited transcription of an author-meets-critics session at the Truth 20|20 Conference, onCheryl Misak’s book, Frank Ramsey: A Sheer Excess of Powers (2020, Oxford University Press). Misak provides a brief overview of Ramsey’s life and the remarkable philosophical significance of his work. Blackburn raises a biographical-philosophical question about the origins (in history and in Ramsey’s thought) of what is now called the ‘Ramsification’ of a theory, and whether this was novel with Ramsey or whether the (...) basic idea had appeared earlier in works by Newman and Russell. Hornsby raises questions about Ramsey’s work on truth, particularly to do with his stance on correspondence theories and endorsement of pragmatism. Hornsby further raises some skeptical concerns that a pragmatist account suitable for completing Ramsey’s project will ever be forthcoming. (shrink)

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Some of the most successful works of art throughout history have dealt with tragic themes. From Romeo and Juliet to Jack and Rose in the film Titanic, millions of people have sat captivated through stories of death, separation, and loss. John Green’s The Fault in Our Stars has captivated audiences for half a decade, despite it depicting two young teens whose lives are threatened by cancer. Why is it that we actively seek out movies, books, paintings, and music that bring (...) us to tears? What about the agony of these works makes them worth revisiting, especially when we shy away from similar scenarios in our everyday lives? In her essay, “A Strange Kind of Sadness,” Marcia Eaton attempts to explain this phenomenon, arguing that we engage with tragic works because of the control we have over them. In this paper I will argue that her solution is inadequate, instead claiming that our attraction to these works stems from a desire for a safe, detached experience which results in emotional catharsis. I will also argue that these works draw us in because they foster connections in the global community, exposing us to new experiences and ways of life. (shrink)

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To the Editor: Conflicts of interest pervade medicine with sometimes profound repercussions. The unethical recruitment of oocyte donors, for example, reported by Aaron Levine in “Self-Regulation, Compensation, and the Ethical Recruitment of Oocyte Donors” (Mar–Apr 2010) threatens medical professionalism, societal trust in medicine, and possibly the health of young women. Levine shows that in violation of fertility industry standards, donors with high SAT scores are often paid more than those with lower scores. Such payments are deceptive and ethically problematic because (...) neither intelligence nor SAT score is proven to be genetically transmitted. Moreover, some question the value of aptitude and intelligence tests .. (shrink)

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pemEnduring Critical Poses/em focuses on Anishinaabe language and literature to explore the writers, texts, and genres that have influenced the field’s formation. Organized from multiple perspectives across Anishinaabe intertribal communities, the collection achieves a transnational and transhistorical convergence in showing how Anishinaabe ethics and values intersect, how Anishinaabe criticism models tribal-scholarly engagement, and how Anishinaabe critical practice expresses philosophy and aesthetics./p.

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The Cambridge Companion to Tocqueville contains a set of critical interpretive essays by internationally renowned scholars on the work of Alexis de Tocqueville. The essays cover Tocqueville's major themes (liberty, equality, democracy, despotism, civil society, religion) and texts (Democracy in America, Recollections, Old Regime and the Revolution, other important reports, speeches and letters). The authors analyze both Tocqueville's contributions as a theorist of modern democracy and his craft as a writer. Collections of secondary work on Tocqueville have tended to fall (...) into camps, either bringing together only scholars from one point of view or discipline, or treating only one major text. This Companion transcends national, ideological, disciplinary, and textual boundaries to bring together the best in recent Tocqueville scholarship. The essays not only introduce Tocqueville's major themes and texts, but also put forward provocative arguments that advance the field of Tocqueville studies. (shrink)

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Cheryl Misak presents a history of the great American philosophical tradition of pragmatism, from its inception in the 1870s to the present day. She traces the connections between classical American pragmatism and contemporary analytic philosophy, and draws out the continuing influence of pragmatist ideas in the recent history of philosophy.

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Because factory-farmed meat production inflicts gratuitous suffering upon animals and wreaks havoc on the environment, there are morally compelling reasons to become vegetarian. Yet industrial plant agriculture causes the death of many field animals, and this leads some to question whether consumers ought to get some of their protein from certain kinds of non factory-farmed meat. Donald Bruckner, for instance, boldly argues that the harm principle implies an obligation to collect and consume roadkill and that strict vegetarianism is thus immoral. (...) But this argument works only if the following claims are true: all humans have access to roadkill, roadkill would go to waste if those who happen upon it don’t themselves consume it, it’s impossible to harvest vegetables without killing animals, the animals who are killed in plant production are all-things-considered harmed by crop farming, and the best arguments for vegetarianism all endorse the harm principle. As I will argue in this paper, each claim is deeply problematic. Consequently, in most cases, humans ought to strictly eat plants and save the roadkill for cats. (shrink)

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When fat people are depicted in popular media, we often take their behavior to be representative of all fat people. How one fat person acts becomes representative of a broader pattern of behavior that all fat people are presumed to share, shaping the way we understand fatness. This way of generalizing presents fatness as a singular experience, reducing fat people to a monolithic narrative that often reinforces anti-fat bias. How do we avoid this reduction? How can we responsibly depict fat (...) characters without perpetuating negative stereotypes about real fat people? Using the case of “Fat Thor” from Avengers: Endgame, I propose the beginnings of an account of responsible artistic agency which can be used to improve the ways that marginalized communities are depicted in art, with a particular focus on fat communities. Central to this account are two features: inclusion of and deference to members of the communities depicted from a variety of backgrounds throughout the production process, and mindfulness of the preexisting narrative web built around the communities depicted. I will use this discussion to highlight the need for a drastic shift in how we consider marginalized populations in art—in reimagining both who tells their stories, and what stories are told on their behalf. (shrink)

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A growing number of animal ethicists defend new omnivorism--the view that it's permissible, if not obligatory, to consume certain kinds of animal flesh and products. This book puts defenders of new omnivorism and advocates of strict veganism into conversation with one another to further debates in food ethics in novel and meaningful ways. The book includes six chapters that defend distinct versions of new omnivorism and six critical responses from scholars who are sympathetic to strict veganism. The contributors debate whether (...) it's ethically permissible to eat the following: "freegan" meat, roadkill, cultured meat, genetically disenhanced animals, possibly insentient animals such as insects, and fish. The volume concludes with two chapters that examine strict vegan and new omnivore policy. Presenting readers with clear defenses and criticisms of the various dietary proposals, this book draws attention to the most important ethical challenges facing traditional animal agriculture and alternative systems of food production. New Omnivorism and Strict Veganism will appeal to scholars and students interested in food ethics, animal ethics, and agricultural ethics. (shrink)

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Germline editing has a promising potential to prevent not only much human suffering, but also animal suffering. There are thus special reasons why a virtuous person would support the advancement of such research. Nevertheless, genome editing research is often pursued in a vicious manner, demonstrating not only a lack of moral virtue, but also a deficiency of intellectual virtue. In this chapter, three germline editing studies that were recently conducted on animals will be evaluated through a virtue ethics framework. It (...) will be shown that these studies, like most other kinds of animal research, is rife with not only moral failings, such as a lack of compassion for laboratory animals, but also intellectual failing, such as a failure to calculate the right means to the end of human health. It will conclude by suggesting some systematic changes that must be made in the animal research community before animal germline research can be characterized as truly virtuous. (shrink)

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Presents a plethora of approaches to developing human potential in areas not conventionally addressed. Organized in two parts, this international collection of essays provides viable educational alternatives to those currently holding sway in an era of high-stakes accountability.

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Changes in earth's atmosphere, oceans, soil, weather patterns, and ecosystems are well documented by countless scientific disciplines. These manifestations of climate change harm public health. Given their goals and social responsibilities, influential health organizations recognize health impacts compounded by geography, social values, social determinants of health, health behaviors, and relationships between humans and environments primarily described in feminist ethics and environmental ethics. Health impacts are relevant to, but seldom addressed in bioethics, global health, public policy, or health or environmental policy. (...) This book is the first to describe cultural, geographic, and socioeconomic factors that influence the regional significance of these impacts and frame them for bioethics and policy analyses. (shrink)

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Traditional approaches to animal ethics commonly emerge from one of two influential ethical theories: Regan’s deontology (The case for animal rights. University of California, Berkeley, 1983) and Singer’s preference utilitarianism (Animal liberation. Avon Books, New York, 1975). I argue that both of the theories are unsuccessful at providing adequate protection for animals because they are unable to satisfy the three conditions of a minimally decent theory of animal protection. While Singer’s theory is overly permissive, Regan’s theory is too restrictive. I (...) argue that a minimally decent animal ethic requires a framework that allows for context-dependent considerations of our complex human–animal relationship in a non-ideal world. A plausible theory which exemplifies this new ethic is virtue ethics. (shrink)

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October 6–20, 2023. Georgetown University, Washington, DC, hosted RSD12—Emerging from Entanglement. In addition to an online programme of keynote speakers, panels, workshops, and a culminating in-person gathering in DC, RSD12 featured 12 in-person Hubs events, each lasting 1–3 days, and livestreamed sessions to the online platform. The 12 regional hubs and topical areas were: Bogota, Colombia: Design Research; Pittsburgh, United States: Transgenerational Collaboration; Kingston, United Kingdom: Cyber and Digital; Ahmedabad, India: Hopeful Futures; Monterrey, Mexico: Participatory Ecosystems; kihcihkaw askî: Indigenous Knowledge (...) and Wisdom; Amsterdam, Netherlands: Co-Design; Nordmarka Forest, Norway: Reflexivity, Ecocentrism, Regenerative; Loughborough, Great Britain: Synergy Between Sciences; Toronto, Canada: Futuring; Vancouver, Canada: Climate Justice; Turin, Italy: Localising Systemic Change. (shrink)

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A moral geography -- Democracy, the moral psychology, and the moral individual -- Premoral and moral culture -- Two forms of antimoralism -- Love and money: the contracting role of the family -- Moral reform and pseudo-moralism -- Cool -- Vengeance and the erosion of law -- The academy -- Science and morality.

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This volume collects some of the very best recent work on pragmatism, the view that philosophical theories must be connected to practical consequences, from both self-styled pragmatists and from those whose positions merely have affinities with pragmatism. The essays, which cover both classical pragmatism and contemporary approaches, focus on epistemology and moral/political philosophy.

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It is often thought that epistemic relations between experience and belief make it possible for our beliefs to be about or "directed towards" the empirical world. I focus on an influential attempt by John McDowell to defend a view along these lines. According to McDowell, unless experiences are the sorts of things that can be our reasons for holding beliefs, our beliefs would not be "answerable" to the facts they purportedly represent, and so would lack all empirical content. I argue (...) that there is no intelligible conception of what it is for beliefs to be answerable to the facts that supports McDowell's claim that our empirical beliefs must be justified by experience. (shrink)

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_Verificationism_ is the first comprehensive history of a concept that dominated philosophy and scientific methodology between the 1930s and the 1960s. The verificationist principle - the concept that a belief with no connection to experience is spurious - is the most sophisticated version of empiricism. More flexible ideas of verification are now being rehabilitated by a number of philosophers. C.J. Misak surveys the precursors, the main proponents and the rehabilitators. Unlike traditional studies, she follows verificationist theory beyond the demise of (...) positivism to examine its reappearance in the work of modern philosophers. Most interestingly, she argues that despite feminism's strenuous opposition to positivism, verificationist thought is at the heart of much of contemporary feminist philosophy. _Verificationism_ is an excellent assessment of a major and influential system of thought. (shrink)

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In this paper we track the ‘body positivity’ movement from its origins, promoting radical acceptance of marginalized bodies, to its co-optation as a push for self-love for all bodies, including those bodies belonging to socially dominant groups. We argue that the new focus on the ‘body positivity’ movement involves a single-minded emphasis on beauty and aesthetic adornment, and that this undermines the original focus of social and political equality, pandering instead to capitalism and failing to rectify unjust institutions and policies. (...) As such, we argue that the ‘body positivity’ movement ultimately marginalises further the bodies for which it initially sought justice and acceptance. (shrink)

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This study investigates professional tax practitioners' ethical judgments and behavioral intentions in cases involving client pressure to adopt aggressive reporting positions, an issue that has been identified as the most difficult ethical/moral problem facing public accounting practitioners. The multidimensional ethics scale (MES) was used to measure the extent to which a hypothetical behavior was consistent with five ethical philosophies (moral equity, contractualism, utilitarianism, relativism, and egoism). Responses from a sample of 67 tax professionals supported the existence of all dimensions of (...) the MES other than egoism. Regressions of ethical judgments and behavioral intentions on the MES dimensions indicate that ethical decision making is most heavily influenced by the moral equity dimension, followed by the contractualism dimension. In contrast, the utilitarianism and relativism dimensions were only related to ethical judgments and behavioral intentions in isolated instances. (shrink)

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Those who claim to be committed to the moral equality of animals don’t always act as if they think all animals are equal. For instance, many animal liberationists spend hundreds, if not thousands, of dollars each year on food, toys, and medical care for their companion animals. Surely, more animals would be helped if the money spent on companion animals were donated to farmed animal protection organizations. Moreover, many animal liberationists feed their companion animals the flesh of farmed animals, and (...) some let their cats roam outdoors, foreseeing that they will kill wildlife. Maybe these companion-animal loving animal liberationists are moral hypocrites. Or maybe their behavior is justified. I defend the latter claim. By developing an ethic that emphasizes the moral significance of life-meaning and recognizes the important role that companion animals play in giving meaning to human lives, I argue that there are stringent side-constraints that apply to companion animals, but not to other animals. Consequently, it isn’t hypocritical to prioritize companion animals over other animals. We can have (and value) our carnivorous companions and be animal liberationists too. (shrink)

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