Doing Without Representation: Coping with Dreyfus

Abstract

Hubert Dreyfus argues that the traditional and currently dominant conception of an action, as an event initiated or governed by a mental representation of a possible state of affairs that the agent is trying to realise, is inadequate. If Dreyfus is right, then we need a new conception of action. I argue, however, that the considerations that Dreyfus adduces show only that an action need not be initiated or governed by a conceptual representation, but since a representation need not be conceptually structured, do not show that we need a conception of action that does not involve representation.     

Doing Community Research Without a Community: Creating Safe Space for Rape Survivors

This paper describes how the values of a feminist research team influenced methodological decisions in a study of rape survivors. Building upon concepts from community psychology and urban sociology, the authors created a community-based research design that respected the emotional needs of rape survivors without sacrificing methodological rigor. We developed relationships with community members in diverse settings, such as nail and hair salons, child care centers, churches, and bookstores, to advertise the study and recruit participants. Consistent with feminist approaches to interviewing, our goal was to create a safe setting for survivors to tell their stories. Although the purpose of this study was research rather than intervention, most survivors reported that participating in these interviews was healing. Our experiences in this project suggest that allowing values to influence the process of research may have beneficial outcomes for both researchers and participants.     

Balancing Justice and Mercy

The concept of forgiveness is analyzed as a moral gesture toward the offender designed to help restore that individual's moral standing. Jewish sources on the conditions under which forgiveness is obligatory are explored and two contrasting positions are presented: one in which the obligation to forgive is conditional on the repentance of the offender and another in which people are required to forgive unconditionally. These two positions are shown to represent different ways of framing the offending behavior that rest, in turn, on different ways of balancing the need for justice and for mercy respectively. In the final analysis, Judaism's two contrasting attitudes toward forgiveness are rooted in different theological assumptions and different ways of construing the very goals of the moral life. The author points out the merits and shortcomings of both positions and concludes with the suggestion that the two complement each other in important ways.     

The Limits of Mercy

Our characters are formed, at least in part, by forces beyond our control. Should this lead us to mitigate the responsibility of those who turn out badly? Martha Nussbaum argues that we ought to be merciful to wrongdoers on these grounds. Against Nussbaum, I argue that we have important moral reasons to treat people as responsible for character and hence to eschew mercy. Treating someone as responsible is required if we are to treat them as a moral agent, to treat them as having a moral point of view that is worth hearing. However my point is not that there are no reasons for mercy, but simply that there are other reasons, to do with respect, that pull in the opposite direction. The result is not a decision procedure for all cases but a better understanding of the complex moral geography.     

Mercy as a Public Virtue

James F. Keenan defines mercy as “the willingness to enter the chaos of another.” Mercy thus defined, he argues, is the distinctive characteristic of Christian morality. This essay asserts that mercy is, in fact, a public virtue, one that can be affirmed across a broad range of religious and moral traditions. As a public virtue, mercy ought to shape both affective and effective responses to the Syrian refugee crisis in the United States.     

众善奉行 诸恶莫作

<太上感应篇>是太上道祖金口宣说.道祖大慈大悲,为劝诫世人断恶修善,明示天道好还之理,而启世人敬畏之心.