Responsibility,Reaction, and Value

Many writers accept the following thesis about responsibility: (R) For one to be responsible for something is for one to be such that it is fitting that one be the object of some reactive attitude with respect to that thing. This thesis bears a striking resemblance to a thesis about value that is also accepted by many writers: (V) For something to be good (or neutral, or bad) is for it to be such that it is fitting that it be the object of some pro-attitude (or indifference, or some contra-attitude). V has been the subject of intense debate in recent years, in part because of its incorporation into what has come to be called the “buck-passing” account of value. In particular, V is open to three challenges: that it is not necessarily the case that whatever is good is the fitting object of a pro-attitude; that it is not necessarily the case that whatever is the fitting object of a pro-attitude is good; and that, even if there is a strict equivalence between what is good and what is the fitting object of a pro-attitude, still the former is not to be analyzed in terms of the latter. The resemblance between V and R has not been previously commented on, but, once it is recognized, it is clear that R is open to challenges that resemble those to which V is vulnerable. This paper explores both the challenges to V and the parallel challenges to R and discusses responses that may be given to these challenges. The interrelation between V and R is then examined, and a general lesson is drawn concerning how to adjudicate disputes about the nature of moral responsibility.     

Value Pluralism and Liberal Politics

Contemporary Neo-Berlinians contend that value pluralism is the best account of the moral universe we inhabit; they also contend that value pluralism provides a powerful case for liberalism. In this paper, I challenge both claims. Specifically, I will examine the arguments offered in support of value pluralism; finding them lacking, I will then offer some reasons for thinking that value pluralism is not an especially promising view of our moral universe.     

Race,Power, and Privilege

This article identifies some of the developing context of interfaith relations within the ecumenical movement in the United Kingdom, where there has been a seismic shift in the national political debate that is now dominated by the decision, following a referendum, to leave the European Union. It argues that interfaith relations has lost much of its radical focus upon justice and become focused upon initiatives of social cohesion, mutual understanding, and celebration of difference, rather than addressing some of the deeper issues of justice and racism and the consequences of Britain’s colonial history, much of which has re‐emerged as a result of Brexit. This is of critical importance given the rise in hate crime, particularly anti‐Semitism and Islamophobia.     

Universities and the Promotion of Corporate Responsibility: Reinterpreting the Liberal Arts Tradition

The issue of corporate responsibility has long been discussed in relationship to universities, but generally only in an ad hoc fashion. While the role of universities in teaching business ethics is one theme that has received significant and rather constant attention, other issues tend to be raised only sporadically. Moreover, when issues of corporate responsibility are raised, it is often done on the presumption of some understanding of a liberal arts mandate of the university, a position that has come under much attack in recent years. The purpose of this article is to investigate more systematically the nature of the obligations that the university has to promote more responsible corporate behaviour. It does so on the basis of a reinterpretation of the liberal arts tradition from a critical theory perspective. This entails: (1) an initial conceptualization of the roles and functions of the university; (2) an examination of these functions at two formative periods of the liberal arts tradition, the medieval university and the rise of the modern university in Germany in the early 19th century; (3) an investigation of ruptures in the understanding and practices of the liberal arts tradition, resulting in large part from the rise of the bureaucratic state and the industrial capitalist economy; (4) a reinterpretation of the liberal arts tradition from a critical theory perspective; and (5) a systematic elaboration of the obligations of the university vis-à-vis corporations based upon the university's key functions of teaching, research, formation and professional development.     

Privilege and Oppression in Counselor Education: An Intersectionality Framework

Multiculturalism and social justice are considered major forces in the counseling profession, revolutionizing the complexity of social identity, cultural identity, and diversity. Although these major forces have influenced the profession, many challenges exist with their implementation within counselor education curriculum and pedagogy. A major challenge is the complex dynamics of privilege and oppression that both counselor educators and counseling students face. This article discusses the use of intersectionality to approach counselor education pedagogy and practice. El multiculturalismo y la justicia social están considerados como fuerzas importantes con las que la profesión de la consejería está revolucionando la complejidad de la identidad social, la identidad cultural y la diversidad. Aunque estas fuerzas importantes han influido en la profesión, existen desafíos relacionados con su implementación en los planes curriculares y pedagogía de la educación de consejeros. Un desafío significativo es la compleja dinámica entre privilegio y opresión que enfrentan tanto los formadores de consejeros como los estudiantes de consejería. Este artículo discute el uso de la interseccionalidad para enfocar la pedagogía de la educación de consejeros y la práctica.     

Authentic Education and Moral Responsibility

abstract An appeal to children's authenticity is widespread in major debates in the philosophy of education. However, no evident uniform conception of authenticity informs the dialectic. We begin with examples that confirm this multiplicity. We then uncover a common strand that unifies these seemingly differing conceptions: authenticity is exemplified by motivational elements, such as the agent's desires, when these elements are, in a manner to be explicated, ‘truly the agent's own’. It is this view of authenticity that is the mainstay of a predicament in the philosophy of education: if education entails intentional instilment of certain motivational elements in the child but such intentional moulding, in the absence of the agent's consent, is generally incompatible with authenticity, how is an authentic education possible? We respond by developing a relational account of authenticity that denies that motivational elements are authentic in their own right; they are authentic only relative to ensuring certain ends.     

幼儿责任心维度构成的探索性与验证性因子分析

责任心维度构成的研究是幼儿责任心发展及其影响因素研究的基础.本研究依据国内外有关文献和已有的研究经验,编制了幼儿责任心问卷,对120名4-5岁中班幼儿的教师进行问卷词查,在此基础上采用探索性因素分析和验证性因素分析探讨幼儿责任心的维度构成.结果表明,幼儿责任心由自我责任心、他人责任心、集体责任心、任务责任心、承诺责任心和过失责任心六个维度所构成.     

A Politically Liberal Conception of Civic Education

Liberal political theory is widely believed to be an inadequate source of civic commitment and thus of civic education primarily because of its commitment to what is perceived as a pervasive individualism. In this paper, I explore the possibility that John Rawls’s later political philosophy may provide a response to this belief. I first articulate a conception of liberal politics derived from Rawls’s idea of reflective equilibrium that generates an overlapping consensus about political principles among those who hold a wide variety of cultural and personal conceptions of the good. Next I develop the aims for civic education in a society that employs such a politics. Then I suggest the elements of the public school curriculum appropriate for such a civic education, including a robust multicultural education, intellectual reflection on the society’s history, and philosophical training that enables children to understand the events and policies of their nation as following from general political principles. I also consider the kinds of classroom practice that seem necessary to provide the motivation to engage in the process of the emergence of an overlapping consensus, including opportunities to develop and to reflect on the principles that may be included in the current consensus and to understand the way in which those principles relate to children’s developing conceptions of the good. Finally, I compare this conception of civic education to those of other liberal theorists.

he Formation of Liberal Education in England and Scotland

The concept of the artes liberales originates in antiquity and was, especially in the Anglo-Saxon area and during the 17th and 18th centuries, remodelled into a socially, educationally, and politically modern educational concept. In this process, the progress within the empirical sciences and the formation of an early civil public are of the utmost importance. In the course of these transformations, the absolute force of church and state is called into question; educational concepts which have to be called modern emerge from it.     

劳动价值论拓展的四个维度

既往人们论及的劳动价值论,从不同侧面来看,可谓之"物质产品价值论"、"产出价值论"、"一线劳动价值论"、"体力劳动价值论",如今,创造价值的劳动在非物质生产领域、消费场创设、管理职能及劳动耗费的智力含量这四个维度均有了拓展,这客观上要求以"劳务价值论"、"消费场价值论"、"管理价值论"、"智力价值论",对劳动价值论作出新的阐释,以体现其应有的时代感.     

Decision-Making About Inherited Cancer Risk: Exploring Dimensions of Genetic Responsibility

Since genetic information has implications for family members, some choices about genetic risk may be influenced by perceptions of responsibility to relatives. Drawing upon 25 semi-structured interviews with test recipients in Canada, this study explored decisions about inherited breast-ovarian and colon cancer. Qualitative data analysis revealed the pervasive significance of genetic responsibility in test decisions. We highlight three dimensions of genetic responsibility: 1) to know about the self for self; 2) to know about the self for others; 3) to know about the self to oblige others to know. It is argued that these dimensions of genetic responsibility have implications for test decisions, family relationships and other family members’ desire to know (or not know) and to act (or not act) with respect to their own genetic risk. In particular, genetic responsibility may play out as a framing of a relative’s moral obligation to know their risk that could obviate any interest they might have in not knowing. We conclude that perceptions of responsibility to—and of−other family members be thoroughly explored in genetic counseling sessions.     

心理咨询的价值悖论与责任伦理

从责任伦理角度审视心理咨询中的价值问题,价值是一个不可悬置也不可逃避的问题。一方面,人的生存悖论与人的社会化过程失衡是人的心理失衡或心理疾病产生的主要原因;另一方面,心理咨询的宗旨是促进来访者的改变,这种改变往往意味着价值观的改变。因而改变过程中必然会出现文化及规范、咨询者价值取向及来访者已有的价值观三者间的冲突和矛盾。心理咨询中的价值之争实为价值冲突所致。对心理咨询中的价值问题的处理应该遵循普遍性原则,采取多种形式的价值介入。     

Responsibility,Complexity Science and Education: Dilemmas and Uncertain Responses

While complexity science is gaining interest among educational theorists, its constructs do not speak to educational responsibility or related core issues in education of power and ethics. Yet certain themes of complexity, as taken up in educational theory, can help unsettle the more controlling and problematic discourses of educational responsibility such as the potential to limit learning and subjectivity or to prescribe social justice. The purpose of this article is to critically examine complexity science against notions of responsibility in terms of implications for education. First, themes of complexity science prominent in contemporary educational writing are explained. Then dilemmas of responsibility in complexity are explored, such as what forms and meanings responsibility can have in a ‘complexified’ perspective of education, how care for others is mobilised, and how desire can be understood. Analyses of ethical action grounded in complexity science are then examined, as well as theories of the ethical subject and participatory responsibility that are congruent with certain tenets of a complexity ontology. Finally, the possibility of an educational vision of responsibility animated by complexity theories is considered, drawing from related writings of Bai, Biesta, Derrida, Levinas and Varela.