Moral psychology studies the features of cognition, judgement, perception and emotion that make human beings capable of moral action. Perspectives from feminist and race theory immensely enrich moral psychology. Writers who take these perspectives ask questions about mind, feeling, and action in contexts of social difference and unequal power and opportunity. These essays by a distinguished international cast of philosophers explore moral psychology as it connects to social life, scientific studies, and literature.

In this paper, we consider how the four key team emergent states for team learning identified by Bell, Kozlowski and Blawath (2012), namely psychological safety, goal orientation, cohesion, and efficacy, operate as a system that produces the team’s learning climate (TLC). Using the language of systems dynamics, we conceptualize TLC as a stock that rises and falls as a joint function of the psychological safety, goal orientation, cohesion, and efficacy that exists in the team. The systems approach highlights aspects of (...) TLC management that are traditionally overlooked, such as the simultaneous influence of and feedback between the four team emergent states and the inertia that TLC can have as a result. The management of TLC becomes an issue of controlling the system rather than each state as an independent force, especially because changing one part of the system will also affect other parts in sometimes unintended and undesirable ways. Thus the value is to offer a systems view on the leadership function of team monitoring with regards to team emergent states, which we term team state monitoring. This view offers promising avenues for future research as well as practical wisdom. It can help leaders remember that TLC represents an equilibrium that needs balance, in addition to pointing to the various ways in which they can influence such equilibrium. (shrink)

Following an earlier paper in the journal in which Evans argued that it was commercial exploitation, not mere payment, that was morally objectionable about certain sorts of organ donation, this paper looks at the moral issues when commercial exploitation is eliminated from systems of paid organ donation. It argues that there are no conclusive moral arguments against such schemes for non-exploitative paid kidney donation.

Dispositionalist accounts of colour concepts are now largely discarded. But a number of recent and influential objections to this type of theory can be readily answered providing the dispositionalist account contains the key elements it should---which actual versions in the literature do not. I explicate some of the conceptual components needed in such an account once we correctly understand the anthropocentricity of the colour concepts involved. When these components are incorporated into dispositionalism, including one crucial distinction in particular, some powerful (...) seeming objections against this revised dispositionalism fail. In addition, dispositionalism has extra advantages over the far more popular physicalist theories, and I therefore contend that we should explore vigorously this kind of enriched dispositionalist account. (shrink)

Dispositionalist accounts of colour concepts are now largely discarded. But a number of recent and influential objections to this type of theory can be readily answered providing the dispositionalist account contains the key elements it should---which actual versions in the literature do not. I explicate some of the conceptual components needed in such an account once we correctly understand the anthropocentricity of the colour concepts involved. When these components are incorporated into dispositionalism, including one crucial distinction in particular, some powerful (...) seeming objections against this revised dispositionalism fail. In addition, dispositionalism has extra advantages over the far more popular physicalist theories, and I therefore contend that we should explore vigorously this kind of enriched dispositionalist account. (shrink)

Edmund D. Pellegrino, John Collins Harvey, Kevin T. Fitzgerald, SJ; Must the Church be Mute Lest Its Truths be Distorted? A Response to Engelhardt, Christian bi.

This paper examines one approach to the ethics of companion animals, which emerges from the dominant historical tradition and is increasingly familiar in everyday life as well as in work on companion animals in the social sciences. I label it the “utilization with welfare-safeguards” model, or, more gently worded, “seeking benefits while ensuring welfare.” Some of the “benefits” considered are complex ones (like guiding the sight impaired) and others simpler (like reducing stress or providing affection). I explore several problems involved (...) in this approach (including the sometimes jarring inappropriateness of “benefit” terminology). I then offer an alternative account where the primary moral obligation toward companion animals is to develop, nurture, respect, and protect the loving relationship between them and their human companions, since thriving in such a relationship, I claim, has become part of their evolved telos (to use Bernard Rollin’s term)or evolved nature. This priority naturally leads to ensuring welfare, but the highly pro-active approach involved takes the obligation beyond standard welfare provision and “TLC” (“tender loving care”). Some implications of this position are explored. (shrink)

In this article, Harvey notes the initial confusion about the statement made by the pope concerning artificial nutrition and hydration on patients suffering persistent vegetative states (PVS) due to misunderstanding through the translation of the pope's words. He clarifies and assesses what was meant by the statement. He also discusses the problems of terminology concerned with the subject of PVS. Harvey concludes that the papal allocution was in line with traditional Catholic bioethics, and that while maintaining the life of a (...) patient is favorable, in particular cases this presumption wanes when it is clear that this treatment modality would be futile or very burdensome. (shrink)

Philosophical clarity is not simply a matter of style; it affects the quality of the thinking and writing and so the level of intellectual rigor. Achieving maximum clarity requires both intellectual and perceptual skills. The intellectual grasp of what philosophical clarity involves motivates writing with greater clarity. The perceptual skill of seeing exactly what we have written enables such improvement to occur. This paper explains a technique used in graduate-level courses to move both sets of skills, which in turn typically (...) changes the students’ approach to writing and moves their written presentation skills quite dramatically. (shrink)

In recent decades governments around the world have been increasingly concerned about terrorism and have introduced new laws and policies in an attempt to combat it. I examine here the weakest link in chains of security management: what I call the realm of “the informal,” where neither law nor formal policy is at work, but where stereotypes, traditional sayings and jokes, social ideals often promoted by mass media, etiquette requirements certainly are. This realm is so dangerous precisely because of its (...) deceptively innocuous appearance. First, I explain the kinds of things that function in the informal realm, revealing that it is more extensive than might first appear. Secondly, I describe three real-life examples where some informal factor plays a vital role in a catastrophic outcome, to show that such seemingly trivial matters can acquire tremendous practical significance in critical situations. My focus is on the influence of some informal factor on individuals who are in no way trying to threaten security, but rather intend to maintain or enhance it. Their roles call for that commitment. Finally I consider one of the three examples more carefully and illustratively, to demonstrate some of the key points raised. Currently, thinking about the dangers informal factors pose is routinely reactive (rather than proactive), often prompted by a catastrophe that has already occurred, but this means we miss some of what could be learned from the catastrophe. We need a far more proactive approach to those factors in the informal sphere and we need a much stronger focus on individuals who are responsible for and committed to maintaining security. Otherwise threats to security will remain are more serious than is typically acknowledged. (shrink)

J Harvey; Stereotypes and Group-claims: epistemological and moral issues, and their implications for multi-culturalism in education, Journal of Philosophy of Ed.

J Harvey; Stereotypes and Group-claims: epistemological and moral issues, and their implications for multi-culturalism in education, Journal of Philosophy of Ed.

Few figures of the Middle Ages command the attention of so many modern disciplines as Robert Grosseteste (c. 1170-1253). Theology, Philosophy, History, and Science are all areas which his life and thought continue to have significance and to inspire re-interpretation. Accompanied by a series of original commentaries, this new edition of Grosseteste's work, with English translation, draws together the perspectives of modern scientists and medieval specialists. Volume I of a six volume series, Knowing and Speaking presents two of the earliest (...) of Grosseteste's works, the treatises On the Liberal Arts and On the Generation of Sounds. These are accompanied by a significant Middle English treatise on the Seven Liberal Arts whose anonymous fifteenth-century author translated and excerpted passages from Grosseteste's treatises in a re-imagining of their structure and function.0Each work is treated separately within the volume, which is constructed in three parts. On the Liberal Arts sets Grosseteste's thoughts on the arts subjects and emphasises moral concerns about the purpose of learning. On the Generation of Sounds builds on the theories and statements of On the Liberal Arts in connection to the production of sound, elaborating the earlier position, relating the generation of sounds to human vocal and speech production. (shrink)

: The Newman programs established at secular colleges and universities provided an opportunity for intellectual, spiritual, and social growth among the Catholic student population. As a young physician and junior medical faculty member, André Hellegers took part in the early organization and ongoing work of Carroll House, the Newman Center at the Johns Hopkins Medical Institutions. Hellegers's experience at Carroll House enabled him to develop a clear blueprint of an academic center of excellence for the scientific, theological, and philosophical exploration (...) of the many problems that he had seen and foresaw in medicine. That center would become Georgetown's Kennedy Institute of Ethics. (shrink)

The one sphere of life where a claimed right to privacy is most sympathetically received is in the inner realm of the mind. I will look briefly at Joseph Tussman’s claim that a government is not only entitled but morally required to be concerned with and involved in the minds of the nation’s citizens. I then further explore reasons why the realm of the mind matters not only morally but politically. There are consequentialist reasons, but more interestingly there are non-consequentialist (...) reasons on the basis of which I introduce the concept of “authentic social justice.” In particular, there are relevant insights to be gainedby reflecting on forms of oppression that are subtle but serious in nature, forms that involve neither violence nor the use of law. (shrink)

Philosophical clarity is not simply a matter of style; it affects the quality of the thinking and writing and so the level of intellectual rigor. Achieving maximum clarity requires both intellectual and perceptual skills. The intellectual grasp of what philosophical clarity involves motivates writing with greater clarity. The perceptual skill of seeing exactly what we have written enables such improvement to occur. This paper explains a technique used in graduate-level courses to move both sets of skills, which in turn typically (...) changes the students’ approach to writing and moves their written presentation skills quite dramatically. (shrink)

Clothes protect our vulnerable skin and they keep us warm or cool. They help us show that we are young or old, rich or poor, at work or play, and whether we may be good to know. But though they are basic, much as food and shelter are - and also may be beautiful - they have long had a bad press in serious, moral and philosophical writing. The main reason for this is that they are external to us, a (...) cover we may hide behind, and one on which some people spend too much money, perfecting a pompous plumage of vanity: also they, and the fashions for them, may not last long. Nonetheless, when we choose our own clothes, we know the choice is a sensitive matter and far from being merely superficial. John Harvey considers the overlapping values that clothes have for us. Clothes both cover and advertise the bodies within them. They help make us the men and women we are, and help us to attract each other. They enroll us in groups, from our own circle to our generation worldwide; and they show just how, as individuals, we want to be noticed. Clothes, like their wearers, may compete in claiming power. They may also, on and off the catwalk, compete to claim the spotlight. In sum they show how we think we matter - and they can matter themselves in ways that may be intimate and even crucial to us. At all times clothes have demanded attention, even when they have been castigated for their vanity, and contemporary opinion is still divided. Are clothes the most frivolous of consumer disposables - or are they, however extravagant, art? Though we wear and see them every day, the value that they have for us is multiple and fugitive and hard to catch exactly. "Clothes" attempts to sort the many-coloured wardrobe which marks off mankind from other creatures. (shrink)

Presents Catholic teaching on homosexuality and discusses the nature and growth of Courage, an orthodox Catholic support organization for people with same-sex attraction to help them to live chaste lives. Also discusses Encourage, a similar group for parents whose children have embraced the “gay lifestyle.”.

This paper discusses basic critical realism within the context of economic anthropology and develops an approach to studying material relations between people. A diachronic form of analysis, following the work of Bhaskar and Archer, is described as a practical means of analysing property rights. This new approach emphasises epistemic relativism and ontological realism in order to compare disparate forms of human interaction across cultures. The aim of doing this is to develop a philosophical framework that allows for the comparison of (...) economic practices without resorting to judgemental relativism. The implications are significant for institutional economics and anthropology alike, particularly for researchers examining multiple overlapping practices such as market and gift exchange. (shrink)

First published in 1942, Reflections documents the life of John Henry Muirhead and the philosophical age that he observed. The first part of the volume derives from Muirhead’s own autobiographical narrative, left unfinished when he died in May 1940. The second part features two final chapters written by John W. Harvey that comprehensively record the final stages of Muirhead’s life. Harvey’s chapters incorporate Muirhead’s unfinished final years of commentary and begin at the man’s retirement from Birmingham Chair in 1921. As (...) a student and teacher of philosophy, Muirhead’s life ran almost precisely parallel to what he himself refers to as ‘one of the most vivid and important movements in British and American philosophy’. He came into contact with some of the age’s primary thinkers and as such, his own autobiography is important in providing an insight into his contemporary philosophical environment. (shrink)

The purpose of this thesis is to explain the moral content of the Confessions of St. Augustine. Accordingly, other works of the Saint, as well as commentators on the Confessions will be used solely to clarify the main moral tenets of this work. Since moral principles, moreover, are found not merely in the expressed ideas of St. Augustine, but are also embodied in his actions, moral principles will be gleaned and illustrated from both sources. When, moreover, the Confessions consider man, (...) they view him in the same theocentric fashion, in his relationship to God, and so reaffirm frequently that the happiness of man is inseparably linked with the knowledge and worship of God, the supreme Good and the cause of all moral good. (shrink)

After thousands of years of work, the mind-body problem endures as one of the most tantalizing issues in metaphysics. For my purposes I formulate the question as: What is the relation between consciousness and matter? The solution to the mind-body problem that I offer is a version of neutral monism, the view that mental and physical events are both to be derived from some stuff that in itself is neither physical nor mental. This paper specifies the conditions under which consciousness (...) and matter occur, rather than implying that thought and extension must be pervasive or that the difference between the mental and the physical is merely one of perspective or of conventional groupings of events, approaches that fail to do justice to our experience. My thesis is that neither consciousness nor matter is derived from the other, but rather both are constructions out of two relations of a single principle to itself, consciousness occurring within I-You, matter being an abstraction from I-it. An advantage of the proposal of the social character of consciousness is that it explains a feature of our world, the nearly identical extension of consciousness and reportability, which many commentators have noted but none explains. It may be thought that this coextension is logically or metaphysically necessary, but I show that this is false. (shrink)