Results for 'Maeve Luthin'
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- Incorporating ethical principles into clinical research protocols: a tool for protocol writers and ethics committees.Rebecca H. Li,Mary C. Wacholtz,Mark Barnes,Liam Boggs,Susan Callery-D'Amico,Amy Davis,Alla Digilova,David Forster,Kate Heffernan,MaeveLuthin,Holly Fernandez Lynch,Lindsay McNair,Jennifer E. Miller,Jacquelyn Murphy,Luann Van Campen,Mark Wilenzick,Delia Wolf,Cris Woolston,Carmen Aldinger &Barbara E. Bierer -2016 -Journal of Medical Ethics 42 (4):229-234.A novel Protocol Ethics Tool Kit (‘Ethics Tool Kit’) has been developed by a multi-stakeholder group of the Multi-Regional Clinical Trials Center of Brigham and Women9s Hospital and Harvard. The purpose of the Ethics Tool Kit is to facilitate effective recognition, consideration and deliberation of critical ethical issues in clinical trial protocols. The Ethics Tool Kit may be used by investigators and sponsors to develop a dedicated Ethics Section within a protocol to improve the consistency and transparency between clinical trial (...) protocols and research ethics committee reviews. It may also streamline ethics review and may facilitate and expedite the review process by anticipating the concerns of ethics committee reviewers. Specific attention was given to issues arising in multinational settings. With the use of this Tool Kit, researchers have the opportunity to address critical research ethics issues proactively, potentially speeding the time and easing the process to final protocol approval. (shrink)
- Decentring critical theory with the help of critical theory: Ecocide and the challenge of anthropocentricism.Maeve Cooke -forthcoming -Philosophy and Social Criticism.Our present situation of anthropogenic ecological disaster calls on Western philosophy in general, and Frankfurt School critical theory in particular, to reconsider some long-standing, entrenched assumptions concerning what it means to be a human agent and to relate to other agents. In my article, I take up the challenge in dialogue with the idea of critical theory articulated by Max Horkheimer in the 1930s. My overall concern is to contribute to on-going efforts to decentre Frankfurt School critical theory in multiple (...) dimensions. With the help of Horkheimer, I seek to show that this theoretical tradition has itself an important contribution to make to the endeavour. In Section 1, I argue that the methodology he advocates for critique of society offers a view of the relationship between the human mind and reality, as well as of humans with other humans, that avoids dogmatic rigidity and is hospitable towards mutual learning through engagement with other philosophical and cultural traditions. In Section 2, I consider the more specific challenge of anthropocentrism, suggesting the need for a more differentiated account of this. While critical theory is unavoidably anthropocentric in certain respects, it could avoid more pernicious forms of anthropocentrism that establish epistemic and ethical hierarchies between humans and other-than-human entities and that conceive of ethical validity as a purely human construction, with no independence of human needs and concerns. (shrink)
- Martin Beck Matustik, Jurgen Habermas. A Philosophical-Political Profile Reviewed by.Maeve Cooke -2002 -Philosophy in Review 22 (5):338-340.Export citation
Bookmark - The Impossible Nude.Maev de la Guardia (ed.) -2007 - University of Chicago Press.The undraped human form is ubiquitous in Western art and even appears in the art of India and Japan. Only in China, François Jullien argues, is the nude completely absent. In this enthralling extended essay, he explores the different conceptions of the human body that underlie this provocative disparity. Contrasting nakedness with nudity, Jullien explores the traditional European vision of the nude as a fixed point of fusion where form joins truth. He then shows that the absence of the nude (...) in Chinese art evinces an understanding of the human body as changeable and transitory. Viewed in light of each other, these differing concepts allow for a new way of thinking about form, the ideal, and beauty, enabling us to delve deeper into the relationship between art and the ideas that lie at its roots. Beautifully illustrated and gracefully translated into English for the first time, _The Impossible Nude_ will fascinate anyone interested in art history, Chinese art, or aesthetics. (shrink)No categoriesExport citation Bookmark
- Social justice.Maeve McKeown -2022 - In Chris Melenovsky,Routledge Handbook of Philosophy, Politics, and Economics. New York: Routledge.Export citation Bookmark
- All their play becomes fruitful-The utopian child of Charles Fourier.Maeve Pearson -2002 -Radical Philosophy 115:29-39.Export citation Bookmark
- Iris Marion Young’s “Social Connection Model” of Responsibility: Clarifying the Meaning of Connection.Maeve McKeown -2018 -Journal of Social Philosophy 49 (3):484-502.
- Structural injustice.Maeve McKeown -2021 -Philosophy Compass 16 (7):e12757.The concept of “structural injustice” has a long intellectual lineage, but Iris Marion Young popularised the term in her late work in the 2000s. Young’s theory tapped into the zeitgeist of the time, providing a credible way of thinking about transnational and domestic injustices, illuminating the importance of political, economic and social structures in generating injustice, theorising the role of individuals in perpetuating structural injustice, and the responsibility of everyone to try to correct it. Young’s theory has inspired secondary and (...) novel research. In this paper, I outline the main topics in this recent literature: what structural injustice is, responsibility for structural injustice, acting on responsibility, avoiding responsibility, and historical injustice. I conclude by noting how the influence of structural injustice theory is spreading beyond the confines of political theory. Any field that is concerned with structural inequalities, disadvantage, or oppression, can utilize structural injustice theory. (shrink)No categories
- Backward-looking reparations and structural injustice.Maeve McKeown -2021 -Contemporary Political Theory 20 (4):771-794.The ‘structural injustice’ framework is an increasingly influential way of thinking about historical injustice. Structural injustice theorists argue against reparations for historical injustice on the grounds that our focus should be on forward-looking responsibility for contemporary structural injustice. Through the use of a case study – the Caribbean Community 10-Point Plan for reparations from 2014 – I argue that this reasoning is flawed. Backward-looking reparations can be justified on the basis of state liability over time. The value of backward-looking reparations (...) is that they ensure that historical perpetrators do not evade their reparative obligations and that affected communities are taken seriously. However, I argue that this backward-looking approach should be supplemented by a forward-looking structural injustice approach and the ‘social connection model’ of responsibility, which can expand the scope of responsible agents and forms of injustice that warrant repair and explain how citizens living now can be expected to pay for crimes of the past. (shrink)
- Unintelligible! Inaccessible! Unacceptable! Are religious truth claims a problem for liberal democracies?Maeve Cooke -2017 -Philosophy and Social Criticism 43 (4-5):442-452.In liberal democracies it is now a commonplace that public debates in the institutionalized political sphere should involve only arguments and reasons that are in principle intelligible, accessible and acceptable to all citizens. Many political theorists take the view that religious arguments and reasons do not meet these requirements. My article interrogates this widely held position, considering each of the three requirements in turn. Motivating my discussion is the view that religious beliefs and practices should not be regarded as essentially (...) private matters, with discussion of their validity confined to some antecedently demarcated sphere. Rather, claims made for the validity of religious beliefs and practices should be thematized and evaluated in public processes of deliberation, opening them to possible challenges from other citizens, irrespective of whether these other citizens are religious believers. My article offers a freedom-based argument for this position. (shrink)
- Existentially lived truth or communicative reason? Habermas’ critique of Kierkegaard.Maeve Cooke -2021 -Constellations 28 (1):51-59.
- Problem-solving in a university setting: The role of the ombudsperson.Maeve Conrick -2000 -Perspectives: Policy and Practice in Higher Education 4 (2):50-54.No categories
- Barry Smart, "Modern Conditions, Postmodern Controversies".Maeve Cooke -1994 -International Journal of Philosophical Studies 2 (2):385.No categoriesExport citation Bookmark
- Philosophy and the Social Sciences: Reflections on a Meeting.Maeve Cooke -2017 -Philosophy and Social Criticism 43 (3):260-261.No categories
- Selfhood and solidarity.Maeve Cooke -1993 -Constellations 1 (3):337-57.
- Forever Resistant? Adorno and Radical Transformation of Society.Maeve Cooke -2019 - In Peter Eli Gordon,A companion to Adorno. Hoboken: Wiley. pp. 583–600.After the Second World War, Adorno was politically engaged as a critical public intellectual in the new Federal Republic of Germany. Nonetheless, in the 1960s, a time of active protest against established norms and the underlying socio‐economic and political conditions, he was widely perceived by the protesting activists as adopting an attitude of resignation in blatant contradiction to the aims of his critical social theory. The chapter considers the validity of this accusation. Section 37.1 sets out Adorno's position with regard (...) to the relationship between theory and praxis from the 1950s onwards. Section 37.2 considers the adequacy of his position from the point of view of Critical Social Theory's fundamental concern with radical societal transformation. Contending that Adorno does in effect adopt a stance of resignation vis‐à‐vis radical societal transformation, it draws attention to some questionable elements in his theory that push him toward adopting this stance. It concludes that his theory would benefit from dispensing with them. (shrink)
- Syneisaktism : sacred partnership and sinister scandal.Maeve B. Callan -2019 - In David J. Collins,The sacred and the sinister: studies in medieval religion and magic. University Park, Pennsylvania: The Pennsylvania State University Press.No categoriesExport citation Bookmark
- Between 'objectivism' and 'contextualism': The normative foundations of social philosophy.Maeve Cooke -2000 -Critical Horizons 1 (2):193-227.One of the principal challenges facing contemporary social philosophy is how to find foundations that are normatively robust yet congruent with its self-understanding. Social philosophy is a critical project within modernity, an interpretative horizon that stresses the influences of history and context on knowledge and experience. However, if it is to engage in intercultural dialogue and normatively robust social critique,social philosophy requires non-arbitrary,universal normative standards.The task of normative foundations can thus be formulated in terms of negotiating the tension between 'contextualism' (...) and 'objectivism'. Six contemporary responses to this challenge are examined.Their respective limitations call for renewed reflection on justificatory strategies, in particular for a conception of 'objectivity' based in a normative theory of social learning processes. (shrink)
- Beyond positive and negative liberty : Habermas and Honneth on freedom in the political public sphere.Maeve Cooke -2021 - In John Philip Christman,Positive Freedom: Past, Present, and Future. New York, NY: Cambridge University Press.Export citation Bookmark
- Kritische Theorie und Religion.Maeve Cooke -1999 -Deutsche Zeitschrift für Philosophie 47 (5):709-734.No categories
- Privatization or pluralization?Maeve Cooke -2010 -Philosophy and Social Criticism 36 (3-4):425-440.In a widely publicized lecture in 2008, the Archbishop of Canterbury, Rowan Williams, expressed his concern that the conception of law and democratic citizenship prevailing in England may lead to ghettoization. The problem, in his view, is that the bulk of the convictions and commitments that define a given citizen’s identity are seen as a matter of individual choice and relegated to the private realm. In diagnosing this problem, Williams tacitly distances himself from a privatizing view of democratic politics. In (...) response to the problem, he calls for consideration of the possibility of supplementary jurisdictions, whereby certain legal functions would be delegated to the religious courts of a community. The article is broadly supportive of Williams’ concern to avoid privatization and his emphasis on the importance of openness to learning from other legal codes. However, it finds no convincing case for legally recognizing plural jurisdictions. It concludes that this aim is better served by Seyla Benhabib’s proposal for vibrant, ongoing exchanges between different legal codes, and between such codes and political and cultural beliefs, traditions and practices. (shrink)
- Postkonventionelle Selbst Verwirklichung: Überlegungen zur praktischen Subjektivität.Maeve Cooke -1994 -Deutsche Zeitschrift für Philosophie 42 (1):61-72.No categories
- The ‘Unhomely’ White Women of Antillean Writing.Maeve McCusker -2014 -Paragraph 37 (2):273-289.While the field known as ‘Whiteness Studies’ has been thriving in Anglophone criticism and theory for over 25 years, it is almost unknown in France. This is partly due to epistemological and political differences, but also to demographic factors — in contrast with the post-plantation culture of the US, for example, whites in Martinique and Guadeloupe are a tiny minority of small island populations. Yet ‘whiteness’ remains a phantasized and a fetishized state in the Antillean imaginary, and is strongly inflected (...) by gender. This article sketches the emergence of ‘white’ femininity during slavery, then examines its representation in the work of a number of major Antillean writers. In their work, a cluster of recurring images and leitmotifs convey the idealization or, more commonly, the pathologization, of the white woman; these images resonate strongly with Bhabha's ‘unhomely’, and convey the disturbing imbrication of sex and race in Antillean history. (shrink)No categories
- Global Structural Exploitation: Towards an Intersectional Definition.Maeve McKeown -2016 -Global Justice: Theory Practice Rhetoric 9 (2).If Third World women form ‘the bedrock of a certain kind of global exploitation of labour,’ as Chandra Mohanty argues, how can our theoretical definitions of exploitation account for this? This paper argues that liberal theories of exploitation are insufficiently structural and that Marxian accounts are structural but are insufficiently intersectional. What we need is a structural and intersectional definition of exploitation in order to correctly identify global structural exploitation. Drawing on feminist, critical race/post-colonial and post-Fordist critiques of the Marxist (...) definition and the intersectional accounts of Maria Mies and Iris Marion Young, this paper offers the following definition of structural exploitation: structural exploitation refers to the forced transfer of the productive powers of groups positioned as socially inferior to the advantage of groups positioned as socially superior. Global structural exploitation is a form of global injustice because it is a form of oppression. (shrink)No categories
- Our Atoms, Ourselves: Lucretius on the Psychology of Personal Identity (DRN 3.843–864).Maeve Lentricchia -2020 -Elenchos: Rivista di Studi Sul Pensiero Antico 41 (2):297-328.In Epicurean cosmology, material reconstitution, or palingenesis (παλιγγενεσία) is the necessary consequence of the infinity of time and the eternity of atoms. I examine Lucretius’ treatment of this phenomenon (DRN 3.843–864) and consider the extent to which his view enables us to develop an Epicurean response to the question: what makes a person at two different times one and the same person? I offer a reading of this passage in the light of modern accounts of persistence and identity, and what (...) Lucretius states in Books 3 and 4 about memory and the soul’s motions. Guided by the metaphysical implications of this analysis, I determine the type of relation which, according to Lucretius, holds between the mental and the physical. (shrink)
- Keine Wahrheit außer Wahrheit.Maeve Cooke -2008 - In Herta Nagl-Docekal, Ludwig Nagl & Wolfgang Kaltenbacher,Viele Religionen, eine Vernunft?: Ein Disput zu Hegel. Akademie Verlag. pp. 176-192.No categories
- Speech Acts and Validity Claims.Maeve Cooke -2002 - In David M. Rasmussen & James Swindal,Jürgen Habermas. Thousand Oaks, Calif.: SAGE Publications. pp. 4--136.Export citation Bookmark
- Re-Presenting the Good Society.Maeve Cooke -2006 - MIT Press.Contemporary critical social theories face the question of how to justify the ideas of the good society that guide their critical analyses. Traditionally, these more or less determinate ideas of the good society were held to be independent of their specific sociocultural context and historical epoch. Today, such a concept of context-transcending validity is not easy to defend; the "linguistic turn" of Western philosophy signals the widespread acceptance of the view that ideas of knowledge and validity are always mediated linguistically (...) and that language is conditioned by history and context. In Re-Presenting the Good Society,Maeve Cooke addresses the justificatory dilemma facing critical social theories: how to maintain an idea of context-transcending validity without violating anti-authoritarian impulses. In doing so she not only clarifies the issues and positions taken by other theorists--including Richard Rorty, Jürgen Habermas, Axel Honneth, and Judith Butler--but also offers her own original and thought-provoking analysis of context-transcending validity.Because the tension between an anti-authoritarian impulse and a guiding idea of context-transcending validity is today an integral part of critical social theory, Cooke argues that it should be negotiated rather than eliminated. Her proposal for a concept of context-transcending validity has as its central claim that we should conceive of the good society as re-presented in particular constitutively inadequate representations of it. These re-presentations are, Cooke argues provocatively, regulative ideas that have an imaginary, fictive character. (shrink)
- Social theory as critical theory: Horkheimer's program and its relevance today.Maeve Cooke -2023 -Constellations 30 (4):384-389.
- Habermas and Consensus.Maeve Cooke -1993 -European Journal of Philosophy 1 (3):247-267.
- Feminism and Justice.Maeve Cooke -2000 - In Joseph Dunne, Attracta Ingram, Frank Litton & Fergal O'Connor,Questioning Ireland: Debates in Political Philosophy and Public Policy. Institute of Public Administration. pp. 124.
- Habermas' social theory : the critical power of communicative rationality.Maeve Cooke -2011 - In Karin de Boer & R. Sonderegger,Conceptions of Critique in Modern and Contemporary Philosophy. New York: Palgrave Macmillan.Export citation Bookmark
- Realizing the post-conventional self.Maeve Cooke -1994 -Philosophy and Social Criticism 20 (1-2):87-101.No categories
- Habermas, autonomy and the identity of the self.Maeve Cooke -1992 -Philosophy and Social Criticism 18 (3-4):269-291.
- Robert Frodeman (ed), earth matters: The earth sciences, philosophy, and the claims of community. [REVIEW]Maeve Boland -2001 -Journal of Agricultural and Environmental Ethics 14 (1):88-93.
- The Naturall Condition of Mankind.Maeve McKeown -2019 -European Journal of Political Theory 18 (2):281-292.Upon what empirical basis did Hobbes make his claims about the ‘state of nature’? He looked to ‘the savage people in many places of America’ (Hobbes, 1976: 187). Most people now recognize Hobbes’s assertions about Native Americans as racist. And yet, as Widerquist and McCall argue in their book Prehistoric Myths in Modern Political Philosophy, the myth that life outside the state is unbearable and that life under the state is better remains the essential premise of two of the most (...) influential Western political philosophies in the modern world – social contract theory (contractarianism) and property rights theory (propertarianism). Critiques of these philosophies are not new. But what is new, and exciting, about this book is that a political philosopher (Karl Widerquist) enlists an anthropologist (Grant S. McCall) to systematically debunk this founding myth on the basis of empirical evidence. Despite some confusion about the book's aims, the lack of attention to women and the risk of epistemic injustice, the results are fascinating and, I will argue, should prompt a methodological crisis for some schools of political philosophy. (shrink)
- Ethics and politics in the Anthropocene.Maeve Cooke -2020 -Philosophy and Social Criticism 46 (10):1167-1181.The most fundamental challenge facing humans today is the imminent destruction of the life-generating and life-sustaining ecosystems that constitute the planet Earth. There is considerable evidence...No categories
- Language and Reason: A Study of Habermas's Pragmatics.Maeve Cooke -1997 - MIT Press.Language and Reason opens up new territory for social theorists by providing thefirst general introduction to Habermas's program of formal pragmatics: his reconstruction of theuniversal principles of possible understanding that, he argues, ...
- Strengthening midwifery in response to global climate change to protect maternal and newborn health.Maeve O'Connell,Christine Catling,Kian Mintz-Woo &Caroline Homer -2024 -Women and Birth 37 (1):1-3.In this editorial, we argue that midwives should focus on climate change, a link which has been underexplored.
- A Secular State for a Postsecular Society? Postmetaphysical Political Theory and the Place of Religion.Maeve Cooke -2007 -Constellations 14 (2):224-238.
- Introduction.Maeve McKeown &Alasia Nuti -2016 -Global Justice: Theory Practice Rhetoric 9 (2).No categories
- Reenvisioning Freedom: Human Agency in Times of Ecological Disaster.Maeve Cooke -2023 -Constellations 30 (2):119-127.
- The Human Spirit and Responsive Equilibrium: End of Life Care and Uncertainty.Grant Gillett,Maeve Mcmurdo &Jing-Bao Nie -2015 -Asian Bioethics Review 7 (3):292-305.
- Who Reviews the Projects of Unaffiliated Researchers for Ethics? A Case Study from Alberta.Maeve O'beirne,Michael Stingl &Sarah Hayward -2007 -Cambridge Quarterly of Healthcare Ethics 16 (3):346-355.Developments in the last several years have sparked renewed interest in the ethics of research involving humans. Issues relating to the global extent of research and its guiding principles are of particular importance to researchers, health officials, and individual ethics committees who want a deeper and more encompassing inquiry regarding the foundation and evolution of human research. This department of CQ launches a long overdue effort to explore these wider issues. Readers are invited to submit papers to Charles MacKay, 5011 (...) Worthington Drive, Bethesda, MD, 20816, USA. E-mail:[email protected]. (shrink)
- Lynsey Black and Peter Dunne : Law and Gender in Modern Ireland: Critique and Reform : Hart Publishing, Oxford, 2019, ISBN: 9781509917211.Maeve O’Rourke -2019 -Feminist Legal Studies 27 (3):345-349.No categories
- Authenticity and Autonomy.Maeve Cooke -1997 -Political Theory 25 (2):258-288.
- Private Autonomy and Public Autonomy: Tensions in Habermas’ Discourse Theory of Law and Politics.Maeve Cooke -2020 -Kantian Review 25 (4):559-582.Habermas dialogically recasts the Kantian conception of moral autonomy. In a legal-political context, his dialogical approach has the potential to redress certain troubling features of liberal and communitarian approaches to democratic politics. Liberal approaches attach greater normative weight to negatively construed individual freedoms, which they seek to protect against the interventions of political authority. Communitarian approaches prioritize the positively construed freedoms of communal political participation, viewing legal-political institutions as a means for collective ethical self-realization. Habermas’ discourse theory of law and (...) democracy seeks to overcome this competition between the negative and positive liberties. Doing so entails reconciling private and public autonomy at a fundamental conceptual level. This is his co-originality thesis, which seeks to show that private and public autonomy are internally connected and evenly balanced. I support his aim but argue that he fails to achieve it due to an unsatisfactory account of private autonomy. I suggest an alternative dialogical conception of autonomy as ethically self-determining agency that would enable him to establish his thesis. (shrink)
- Salvaging and secularizing the semantic contents of religion: the limitations of Habermas’s postmetaphysical proposal.Maeve Cooke -2006 -International Journal for Philosophy of Religion 60 (1-3):187-207.The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated (...) into a secular language for the purposes of legislation and formal decision making and the view that postmetaphysical philosophy should seek to salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational narratives it needs for its social and political projects. With regard to, it argues that the translation requirement impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs. With regard to, it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge and validity may be useful. (shrink)
- Avoiding authoritarianism: On the problem of justification in contemporary critical social theory.Maeve Cooke -2005 -International Journal of Philosophical Studies 13 (3):379 – 404.Critical social theories look critically at the ways in which particular social arrangements hinder human flourishing, with a view to bringing about social change for the better. In this they are guided by the idea of a good society in which the identified social impediments to human flourishing would once and for all have been removed. The question of how these guiding ideas of the good life can be justified as valid across socio-cultural contexts and historical epochs is the most (...) fundamental difficulty facing critical social theories today. This problem of justification, which can be traced back to certain key shifts in the modern Western social imaginary, calls on contemporary theories to negotiate the tensions between the idea of context-transcendent validity and their own anti-authoritarian impulses. Habermas makes an important contribution towards resolving the problem, but takes a number of wrong turnings. (shrink)
- Transcendence in Postmetaphysical Thinking. Habermas' God.Maeve Cooke -2019 -European Journal for Philosophy of Religion 11 (4):21-44.Habermas emphasizes the importance for critical thinking of ideas of truth and moral validity that are at once context-transcending and immanent to human practices. in a recent review, Peter Dews queries his distinction between metaphysically construed transcendence and transcendence from within, asking provocatively in what sense Habermas does not believe in God. I answer that his conception of “God” is resolutely postmetaphysical, a god that is constructed by way of human linguistic practices. I then give three reasons for why it (...) should not be embraced by contemporary critical social theory. First, in the domain of practical reason, this conception of transcendence excludes by fiat any “Other” to communicative reason, blocking possibilities for mutual learning. Second, due to the same exclusion, it risks reproducing an undesirable social order. Third, it is inadequate for the purposes of a critical theory of social institutions. (shrink)
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
Aleksandra Samonek
Constantine Sandis
Howard Sankey
Jonathan Schaffer
Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
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