Suchergebnisse

Abject Joy is a social history of prison in the Greek and Roman world that takes Paul's letter to the Philippians as its focal instance--or, to put it the other way around, a study of Paul's letter to the Philippians that takes the reality of prison as its starting point. Examining ancient perceptions of confinement, and placing this ancient evidence in dialogue with modern prison writing and ethnography, it describes Paul's urgent and unexpectedly joyful letter as a witness to the perplexing art of survival under constraint.

Rethinking organizational ethics training -- Moral intuition: advances in moral psychology and neuroscience -- The social intuitionist model -- Communication and the new organizational ethics -- How cultur(ing) works -- Pluralistic moral ignorance and spirals of silent misdirection -- Here-and-now ethics talk in the workplace -- Sensemaking and identity: what to expect from moral reasoning -- Substituting here-and-now ethics talk -- Organizational learning and organizational communication -- From individual moral intuition to organizational moral learning -- Organizing for moral mindfulness -- Stories of organizational moral learning and ignorance -- Communication practices for managing moral mindfulness

Extensive work in psychology and neuroscience reveals that individuals are born with moral intuitions, and this volume capitalizes on that recent insight to provide a new perspective on how to lead organizational ethics. Organizational Moral Learning presents communication-based recommendations for managers and leaders to encourage authentic moral dialogue at work so that these discussions can be used to update work practices vigilantly as organizations strive for ethical excellence. Organizational ethics are crucial to individual, organizational, national, and even global well-being, and this work leads a revolution in thinking about how to manage organizational ethics. Written accessibly for students and practitioners alike, this book provides a leading-edge look at organizational ethics based on science and research applicable to a worldwide audience.

Articles in this two-issue series have done an excellent job showing how higher education stakeholders responded to a rapidly changing postsecondary context due to COVID-19. In this concluding essay, I reflect on some of that work and take a moment to also focus on what has not changed. As many others have noted, the pandemic amplified already-existing aspects of societal inequality. This was due in part to decisions, policies, and institutional practices grounded in unchanging logics that accept, maintain, or exacerbate inequitable systems and processes. As more people recognize the injustices in our postsecondary system that COVID-19 has helped to reveal, the time is right for a new progressive research agenda. Building on the work authors have contributed to these issues, the agenda must include new ways of thinking and investigating questions that often remain unasked. It must come from a place of seeing a possible transformation for higher education. As part of this agenda, racism, ableism, neoliberalism, and related ideologies must be analyzed, scrutinized, and ultimately transformed if higher education is to address the continuation of the COVID-19 crisis and be ready for the next ones.

ABSTRACTThis article shares the story of an octogenarian Western Shoshone (Newe) elder who removed a grinding stone from an archaeological dig in protest and was threatened with federal fines and jail time. She shared a video recording of the incident and her correspondence with federal agencies in the interest of making her story known more widely. In this article, I unpack the politics of heritage management in this settler colonial context, using extended quotations so that the Newe involved serve as the primary theorists and analysts of the situation and its significance to Newe heritage. Through this approach, we get a glimpse of how some Newe elders have experienced anthropology and heritage management in practice, exposing power relations entangling anthropology through its utility in dealing with issues of heritage. [survivance, decolonizing anthropology, critical heritage management, Indigenous archaeologies]

AbstractIn this essay, I argue that Kierkegaard endorses a "grace model" of ethical transformation – that radical normative change is not a function of agent-choice, rational or otherwise. After showing how grace functions in Kierkegaard's account of religious transformation, I go on to argue that he offers a parallel account in the case of ethical conversion, the latter drawing from a description of transformation detailed in Kierkegaard'sRepetition. There we find an example of ethical transformation that challenges received interpretations of the mechanics of Kierkegaard's aesthetic-to-ethical transition. In the same way that God's love is said to transform the heart of the Christian, Kierkegaard thinks that certain ethical encounters transform the desires and commitments of the aesthete.

Despite allegations that foreign aid promotes corruption and patronage, little is known about how recipient governments' electoral incentives influence aid spending. This article proposes a distributional politics model of aid spending in which governments use their informational advantages over donors in order to allocate a disproportionate share of aid to electorally strategic supporters, allowing governments to translate aid into votes. To evaluate this argument, the author codes data on the spatial distribution of multilateral donor projects in Kenya from 1992 to 2010 and shows that Kenyan governments have consistently influenced the aid allocation process in favor of copartisan and coethnic voters, a bias that holds for each of Kenya's last three regimes. He confirms that aid distribution increases incumbent vote share. This evidence suggests that electoral motivations play a significant role in aid allocation and that distributional politics may help explain the gap between donor intentions and outcomes.