Abstracts THE TAINT This is a memoir of Ray “Poss” Ide, a man who has carried the taint of a horrifying crime since he was seventeen years old─a crime he claims he did not commit. The crime was the rape of a fourteen-year-old girl. The Taint looks at the time leading up to his conviction for rape, including the years he spent in Westbrook Boys’ Reformatory and Boggo Road Gaol as a minor, and then his sentence served in NSW gaols with such inmates as Stephen Bradley, the man who kidnapped and murdered Graham Thorne, and the bizarre but rather likeable Dave Scanlan, known for his exploits as “the Kingsgrove Slasher”. In prison, Scanlan encouraged him to become an elite sportsman and released, Poss was recruited by Canterbury Eels football team; but just on the point of making a name for himself in Sydney, someone discovered that he had been gaoled for rape, and humiliated, he left the team. He moved back home to Queensland via Grafton, NSW (where he met and later married the Jacaranda Queen) and continued his sporting career, but never again in the Big League. He became the Manager of the Waterside Workers’ Club and helped prevent a turf war between the Wharfies and members of the Painters and Dockers. Poss is now working with lawyer Robert Bax to have his case re-opened. He believes his story to be a cautionary tale for young men. It is a chronicle of social change, including the sexual revolution of the sixties, the confrontations with “the demons” in the streets of Brisbane during the Joh era of Bible-bashing fundamentalism and police corruption. It’s a story about what really went on behind closed doors in institutions where vulnerable children were preyed upon, in gaols where men were expected to become beasts. It is a story of how the taint of a terrible crime affected a man’s whole life. “QUESTIONS OF OWNERSHIP” Writing someone else’s story can be an ethical minefield─especially regarding questions of ownership. Who owns the story, the subject or the author? The easy answer to this is the subject owns the story and the author the text, but on closer examination this may not necessarily be so. Then there are those other stakeholders who claim ownership of story: people who embrace a narrative because of its similarity to their own lives. Published stories about institutional abuse have resonated for adults who as children were placed into the care of churches or the state. Another kind of ownership is claimed by readers who accept a version of a story and dismiss any counter-story as being invalid. What I call the “Plath Phenomenon” is an example of this. I will examine these kinds of ownership of story with particular reference to the work of Janet Malcolm on biography and then will look at gaps and silences in “official” stories, those created in police stations and courtrooms.

Comment rendre intelligibles les injustices de genre dans toute leur extension ? Cette démarche de philosophie politique appliquée conduit à en tenter l’approche par les violences sexuelles comprises comme extrémisation de ces injustices. Dans une première partie, les limites de l’apport des théories de la justice sont mises en lumière à travers le féminisme libéral complexe de Susan Okin, qui centre sur les injustices de genre dans le travail et dans la famille. L’examen des évolutions de son questionnement y fait apparaître l’intuition de certaines exigences pour penser les violences sexuelles comme injustices, laissées par elle inexplorées. La deuxième partie, centrée sur des études contextuelles, est consacrée à des phénoménalisations de ces violences dans la société contemporaine. À partir de la théorisation du genre par Catherine MacKinnon comme domination sexualisée, et à l’aide des données fournies par des travaux d’anthropologie, se trouvent investiguées les violences hétérosexuelles entre adultes et les violences sexuelles intrafamiliales. De ce moment d’expérimentation la domination genrée ressort comme fonction dynamique des violences sexuelles. Une ultime étape explore des remédiations. Deux pratiques collectives de réparation et de prévention ouvrent sur une éthique féministe de la reconstruction dont la portée politique fait surgir les violences comme injustices structurelles. Des travaux d’Iris M. Young sont dégagées les exigences d’une prise en charge sociale de telles injustices. Le geste est amorcé enfin d’une reconstruction normative traçant les contours d’une justice non seulement distributive et réparatrice, mais aussi transformative. / How can one think of gender injustice in all its extension ? This research in applied political philosophy seeks to shed light on this problem by focusing on sexual violence as a social and structural phenomenon.In a first part, the limits of « theory of justice approach » are highlighted through an examination of one of its fullest attempts regarding gender, that is Susan Okin’s feminist liberalism. Evolutions in her works allow me to bring out some intuitions regarding the political implications of what would be an account of sexual violence taken as social injustice, yet such intuitions remained unexplored. Taking these limits seriously, the second part of this research sets to examine sexual violence as phenomenonalized in contemporary society. With MacKinnon’s theory of gender as sexualised domination as a critical background given by Okin herself for my investigation, I tackle heterosexual violence between adults as well as intrafamilial sexual violence. This experimental gesture leads me to elaborate gendered domination as a dynamic function of sexual violence. A last moment explores the remedies implied by such comprehension. Two forms of collective and feminist praxis as reparative and preventive, are analysed so as to bring out the normative foundations of what appears as a feminist ethics of reconstruction. Its political dimension leads to an apprehension of sexual violence as structural injustice. Iris Young’s work is discussed in the respect, so as to highlight the conditions of a full apprehension of sexual violence as injustice. A normative reconstruction that leads to envisage justice not only as distributive or reparative, but also as transformative.

The fact of racial injustice in the US presents the difficult question of which emotional responses are (conceptually) appropriate to the perpetration of that injustice. Given that our answer must be informed by the nature of the injustice, this paper takes up Christopher Lebron’s diagnosis of the persistence of racial injustice against blacks in the US as a problem of social value in order to analyze a candidate response on the part of black americans. If Lebron’s theory accurately describes the problem, then it seems that anger appropriately responds to the injustice. The paper’s aim, then, is to give a positive account of black anger in response to the problem of social value. The account is informed by an analysis of “angry black literature,” i.e. a selection of essays from W. E. B. Du Bois, James Baldwin, and Audre Lorde. Approaching the subject within the framework of analytic philosophy, the paper concludes that anger is appropriate in virtue of its being a response to specific moral failures, and further notes that anger offers the ameliorative benefit of pointing out where those failures have taken place, and how we can avoid them in the future.

Soberba e humildade em Agostinho são analisadas neste trabalho por meio de uma inter-relação entre os métodos anagógico/Pátria-Via e o Trinitário, métodos que, segundo cremos, foram utilizados por Agostinho. A aplicação deste método nos levará a notar que soberba e humildade só podem ser entendidas uma à luz da outra, porque possuem uma estrutura simetricamente proporcional: a soberba é a enfermidade radical da condição humana, e a humildade o seu remédio adequado. Assim, a soberba, no nível do ser, corresponde a uma usurpação, uma pretensão de roubar o que é próprio de Deus, a autonomia e independência no ser; no nível do conhecimento, consiste numa presunção de valer por si mesmo, o que leva a um movimento de afastamento da verdade interior, tornando o homem cego no mais profundo de sua alma; e finalmente, no nível do querer, corresponde a uma injustiça, pois consiste na causa do primeiro mau uso do livre-arbítrio, que levou ao rompimento da ordem estabelecida por Deus na lei eterna. A humildade, em simetria invertida, corresponde, no nível do ser, a um aniquilamento voluntário, pelo qual o Cristo abaixa-se de sua natureza igual a Deus, assumindo uma natureza que lhe é inferior, a natureza humana; no nível do conhecimento, se entende como confissão a respeito da verdade sobre Deus e sobre o próprio homem, da sua condição de criatura e pecador; e finalmente, no nível do querer, como o caminho pelo qual o Cristo, por meio de sua livre obediência até a morte de cruz e posterior ressurreição, restabelece a justiça perdida na primeira desobediência à lei eterna. / Pride and humility in Augustine are analyzed in this work through an inter-relationship between the anagogical/homeland-Way (Patria-Via) and Trinitarian methods, which we believe were used by Augustine. Applying this method will lead us to note that pride and humility can only be understood in the light of one another, because they have a symmetrically proportional structure: pride is the radical disease of the human condition, and humility its adequate remedy. Thus, the pride, in the level of being, represents an usurpation, a desire to steal what is proper to God, the autonomy and independence in being; in the level of knowledge, is a presumption of worth by himself/herself, which leads a movement away from inner truth, making the man blind in the depths of his soul; and finally, at the level of wanting, corresponds to an injustice because it is the cause of the first misuse of free will, which led to the breakup of the order established by God in the eternal law. Humility, in inverted symmetry, corresponds, at the level of being, to a voluntary destruction, by which Christ stoops of his nature equal with Gods, taking a nature that is lower, the human nature; in the level of knowledge, it is understood as a confession regarding the truth about God and man himself, of his condition of sinful creature; and finally, at the level of wanting, as the path by which Christ, through his free obedience unto death on a cross and subsequent resurrection, restores justice lost in the first disobedience to the eternal law.

A proteção do direito fundamental à memória assume um papel relevante na busca pelo aprimoramento dos meios de defesa e concretização dos Direitos Humanos na atualidade. Por meio da afetação desta faculdade humana essencial, o poder político opressor viabiliza as condições subjetivas ideais, necessárias à continuidade de suas prerrogativas de domínio. Ao apagar do meio externo os vestígios concretos das injustiças que pratica, retira da esfera mental dos sujeitos envolvidos nos processos históricos informações essenciais ao aprimoramento da consciência crítica. O presente estudo busca produzir dados teóricos para comprovar que a preservação da memória estética da injustiça, retratada com a revelação histórica das vítimas da barbárie, é requisito necessário à preservação das condições mentais ideais ao exercício da liberdade de ação. Igualmente, neste contexto, o trabalho indica que a revelação da verdade sobre o passado escondido subsidia elementos imprescindíveis à formulação de um referencial educativo, em compromisso com a emancipação do ser humano e com a construção de uma sociedade pautada na ética da dignidade. / Nowadays, the protection of the fundamental right to memory takes up an important role in the search for improvement of means of defense and achievement of Human Rights. Through the affectation of this essential human faculty, the oppressive political power enables the subjective ideal conditions, necessary for the continuity of its prerogative of domain. When deleting the concrete traces of the injustices practiced from the external space, this kind of power removes from the mental sphere of the subjects involved in historical processes, essential information to the improvement of critical consciousness. The present study aims to produce theoretical data to prove that the preservation of the aesthetic memory of injustice, portrayed with the historical revelation of the victims of barbarism, is a necessary requirement to the preservation of mental conditions ideal for the exercise of freedom of action. Also, in this context, this study indicates that the revelation of the truth about the hidden past, subsidizes essential elements to the formulation of an educational reference, in commitment to the emancipation of human being and with the construction of a society based on the ethics of dignity.

O impacto que a epidemia da aids vem produzindo sobre a população infantil é particularmente importante, pois, do total de casos notificados no mundo todo, entre adultos e crianças, aproximadamente 10% têm menos de 15 anos de idade, sendo a maioria proveniente dos países em desenvolvimento. A aids confirma a associação, historicamente determinada, entre as condições concretas de vida e a produção da doença. Tomando a expressão da epidemia como objeto do estudo, teve por finalidade oferecer subsídios para a intervenção em saúde coletiva no fenômeno da aids infantil, de transmissão vertical, especialmente, para o aprimoramento do Sistema de Informação em Vigilância Epidemiológica da aids. Adotou-se a como refererencial teórico-filosófico a determinação social do processo saúde-doença e as categorias analíticas exclusão/inclusão social e processo de adoecimento e morte por aids. A fonte empírica de dados foi obtida do Sistema de Informação de Vigilância Epidemiológica da Secretaria de Estado da Saúde do Estado de São Paulo e do Programa de Aprimoramento das Informações de Mortalidade da Prefeitura Municipal de São Paulo. A análise dos dados demonstra a gravidade da situação: as crianças já nascem duplamente em desvantagem, têm suas mães e/ou pais acometidos pela doença e encontram pela frente um penoso processo de aprendizagem com a própria soropositividade. Evidenciaram-se situações que denotam exclusão social, na constatação do número de crianças órfãs de mães, na ocorrência de crianças institucionalizadas, na vulnerabilidade programática e no uso de drogas injetáveis pelas mães. No entanto, não ficou explícita a exclusão social como produto das formas diferenciadas de reprodução social dos grupos sociais. Apontou-se a necessidade de transformar a forma de captação da realidade pela vigilância epidemiológica, para superar os modelos multicausais que tornam invisíveis as dimensões sociais da doença. A ausência de visibilidade pública da exclusão social, especialmente no caso das crianças vulneráveis ao HIV/aids, está diretamente vinculada à sua ausência de autonomia, ou seja, à incapacidade do Sistema de Informação em Vigilância Epidemiológica em considerar a criança como sujeito com pleno direito de cidadania. Reconhece-se a necessária e urgente revisão da ficha de notificação, importante instrumento que informa sobre a epidemia, de modo a ser possível a caracterização da exclusão social das pessoas afetadas pelo HIV/aids no caso de crianças. Ao final apontam-se recomendações para a intervenção em saúde coletiva na Cidade de São Paulo frente à epidemia de aids infantil. / The impact that aids epidemic has been producing on the infantile population is particularly important, out of the total number of notified cases in the whole world, among adults and children, approximately 10% is composed of individuals who are younger than 15 years old and the majority comes from countries in development. Aids cases confirm the association, historically determined, between the concrete conditions of living and the disease production. Taking the expression of epidemic as the object of study, our study had as its objective to offer subsidy for the intervention of collective health at infantile aids phenomena, of vertical transmission, especially, to the improvement of Information System in Aids Epidemiological Surveillance. The social determination and the analytical categories social inclusion/exclusion and the process of becoming sick and dying due to aids were adopted as a theoretical-philosophic reference. Data is from the Sistema de Informação of the Vigilância Epidemiológica da Secretaria de Estado da Saúde do Estado de São Paulo (Health State Department of Epidemiological Surveillance Information System from the State of São Paulo) and from the Programa de Aprimoramento das Informações de Mortalidade da Prefeitura Municipal de São Paulo (Mortality Information Improvement Program from the Municipality of the City of São Paulo). The data analysis shows the seriousness of the situation: many children are born with double disadvantage, their fathers or mothers already have the disease and they will face a painful learning process with their own HIV positive status. We found some evident situations in which we could notice social exclusion, verifying the number of children without mothers, in institucionalized children, at programmatic vulnerability and the usage of injectable drugs by mothers. However, social exclusion was not explicit as a product of the different ways of social reproduction from the social groups. A need to transform the methodology of data recording by the epidemiological vigilance, to surpass the multicause models that make the social dimensions of the disease invisible. The lack of public ability to be aware and record data about social exclusion, especially in the case of children vulnerable to HIV/aids, is directly linked to the lack of autonomy, or due to the incompetence of the Epidemiological Surveillance Information System in considering the child as a person with rights to citizenship. We consider it urgent to review the notification record, important instrument that informs about the epidemic, in a way that enables health professionals to distinguish social exclusion of the affected people, mainly in case of HIV/aids positive children. At the end, proposals are made for intervention in collective health in the City of São Paulo, in order to better enable health professionals to have other resources to face infantile aids epidemic.

Cette recherche aborde le dialogue difficile entre les « sujets de justice » (Fraser, 2005), victimes de violence politique, et les dispositifs étatiques de réparation. Dans les démocraties libérales, ces luttes pour la reconnaissance engagent couramment le témoignage public des survivants-es d’injustices historiques. Or, ces dispositifs d’éclaircissement de la vérité sur le passé sont souvent administrés par l’État, parfois lui-même complice des crimes reprochés. Dans ce contexte, le dialogue social entrepris entre les parties tend à fermer les livres de l’histoire ou encore à imposer une version consensuelle des événements. Cet espace relationnel n’est pas exempt de ruptures et d’enchaînements imprévisibles de la part des sujets impliqués dans la prise de parole, d’où l’intérêt de prendre pour objet d’investigation la notion de « conflit des interprétations » (Ricœur, 2003 [1969]) afin d’aborder les mémoires de violence. Par le biais d’une étude de cas sur les buanderies Madeleine en Irlande, des institutions asilaires (18e-20e siècles) qui ont enfermé et astreint au travail des dizaines de milliers de femmes et de filles, j’entreprends d’identifier les tensions dans les discours de remémoration au sujet des buanderies pour la période allant de 1993 à 2014. Cette dernière débute par la découverte d’une fosse commune à Dublin et s’en suit d’une série d’actions associatives et gouvernementales qui visaient à reconnaître et à réparer les torts passés. En prenant appui sur la question « Quels sont les points de tensions qui révèlent le conflit des interprétations dans l’articulation des discours de remémoration des IML entre 1993 et 2014? », cette thèse porte une attention particulière au processus de dévaluation des savoirs des « témoins témoignant », ainsi qu’à la conception de la responsabilité collective face à la dette envers les survivantes ayant fait l’expérience du déni de reconnaissance. L’une des visées est d’expliquer et de comprendre comment une société répond à ces voix du passé – qui exigent des formes de réparation comme promesse d’avenir – en reconnaissant les dynamiques interprétatives incessantes qui engagent les sujets dans un « travail de remémoration » qui n’est jamais clos. À partir d’un cadre théorique fondé sur l’herméneutique, la philosophie morale et politique et l’analyse du discours partiellement assistée par ordinateur, je développe une méthodologie qualitative novatrice qui croise l’analyse d’histoires orales, d’articles de presse et des transcriptions de débats parlementaires. Ces divers documents historiques m’ont permis de documenter des manifestations spécifiques de la honte sociale et des silences, révélant une « culture de remémoration » ayant pour cœur un déficit de crédibilité sur lequel se fonde un discours de victimisation des témoins de l’histoire, tout en informant d’un discours d’imputabilité où dominent des tensions entre la représentation de la transgression et celle de la responsabilité. En conclusion de la thèse, j’avance que les enjeux de compensation financière envers les survivantes des IML ne peuvent se passer d’une réflexion élargie sur la transvaluation du sens de la « perte ». À ce sujet, je propose de poursuivre ce dialogue social à partir de la notion de parité de participation qui, à mon avis, permet de penser la justice dans un « esprit de conciliation ».

Based on the theory of the emotions proposed by Martha Nussbaum, the present paper proposes a theory of rationality and judicial reasonability that includes emotions as a necessary element. With this, it is possible to pass from a purely deliberative-abstract model of judicial argument to a narratively open one, in which empathy and literary imagination play a fundamental role. I will argue that emotions have a concrete manifestation in at least three relevant circumstances: the value of testimony, that of empathy, and that of literary imagination. However, the place of emotions for the project of judicial rationality is subject to institutional restrictions such as rules of law, procedures and precedents. With this in mind, a sketch of theory on the narrative rationality in judicial contexts is presented in the last section of this paper. / A partir de la teoría de las emociones de Martha Nussbaum, el presente trabajo propone una teoría de la racionalidad y razonabilidad judicial que incluya a las emociones como un elemento necesario. Con ello se pasa de un modelo puramente deliberativo-abstracto de argumentación judicial a uno de tipo narrativamente abierto, en el cual la empatía y la imaginación literaria desempeñan un papel fundamental. Sostendré que las emociones tienen una manifestación concreta en al menos tres circunstancias relevantes: el valor del testimonio, el de la empatía y el de la imaginación literaria. Sin embargo, el lugar de las emociones para el proyecto de la racionalidad judicial está sometido a restricciones institucionales tales como reglas del derecho, procedimientos o precedentes. Con ello, un bosquejo de teoría sobre la racionalidad narrativa en sede judicial es presentado en la última sección.

Aim: Study the psychometric properties of the Swedish version of the Injustice Experience Questionnaire (IEQ-S) among patients with chronic pain referred to Swedish specialist care. Method: This study was part of a feasibility study for a cohort exploring patients with chronic, non-malignant pain. Sixty-five participants, referred to Pain Center at Uppsala University hospital, with a pain duration over three months at the time of referral, were consecutively sampled. The participants completed the IEQ-S to prepare for their clinical visit and again within six weeks to examine the stability reliability. The Work Ability Index was completed for a concurrent criterion validity analysis. Results: The correlation coefficient between the IEQ-S and WAI (n = 57) was rS = - 0.47, p = < 0.01. The internal consistency reliability for the full IEQ-S was Cronbach’s alpha = 0.94 (n = 64). The stability reliability was calculated using an Intraclass Correlation Coefficient = 0.80 (n = 55), with a 95 % confidence interval ranging between 0.69-0.88. The median total score for IEQ-S measured at admission = 27.0 (n = 64), 25th percentile = 15.3, 75th percentile = 37.8, range = 3-48 points. The mean = 26.2, standard deviation = 13.3. Thirty out of 64 participants (46.9 %) had a total score > 30. Conclusion: This study has contributed with new information about the psychometric properties of the IEQ-S, for patients with chronic pain referred to specialist care in Sweden. The internal consistency of the IEQ-S was high (1), and the stability reliability satisfactory (3). There was a moderate (4), negative, significant relationship between IEQ-S and WAI, high levels of perceived injustice were associated with low work ability in this study. The results support the use of the IEQ-S as an adjunct tool to assess patients with chronic pain referred to specialist care in Sweden, however further research is desirable. This study has also given an insight into how injustice is perceived among patients with chronic pain, however this should be studied in a larger sample.

Under Covid-19-pandemin infördes en nationell vaccinationsplan i Sverige, som medförde att vissa restriktioner belades med vaccinationsbevis. Bevisen var en del i ledet för att förhindra att ovaccinerade individer samlades i större grupper och bidrog till smittspridning. Vaccinationsbevisen polariserade befolkningen till vaccinerade och ovaccinerade, där de ovaccinerade riskerade att exkluderas till följd av sitt demokratiska ställningstagande. Då sociala krav och förväntningar kan vara utlösande stressfaktorer riskerade de ovaccinerade individerna att bli en del av folkhälsans statistik. Syftet med studien har varit att förstå hur den ovaccinerade individen upplevde restriktionerna. Med anledning av situationens karaktär har studien antagit ett socialpsykologiskt angreppssätt som med hjälp av de teoretiska utgångspunkterna social makt, stämpling och psykosocial stress sökt förståelse för problemet. De tio ovaccinerade respondenterna som deltog i studien intervjuades med hjälp av kvalitativa semistrukturerade intervjuer. Resultatet visade att restriktionerna upplevdes som ett indirekt maktutövande till följd av skepticism och känslor av orättvisa med falsk trygghet, då det med tiden visade sig att vaccinerade också spred smittan. Deras ställningstagande upplevdes även som normbrytande, vilket genererade ett undanhållande av vaccinationsstatuset. Vidare visade resultatet att omedveten stress och subjektiva värderingar genererade copingstrategier som därmed föranledde en alternativ tillvaro med acceptans. / During the Covid-19 pandemic, Sweden decided to implement a national vaccination plan for all citizens. This brought restrictions which imposed a vaccination certificate to prevent unvaccinated individuals from gathering in large groups and spread the infection. The vaccination certificate polarized the population to vaccinated and unvaccinated, and where the unvaccinated risked exclusion due to their democratic choice. Social demands and expectations can be triggers for stress related illnesses and the unvaccinated therefore risked being a number in the statistics of public health. The purpose of this study was to understand how the unvaccinated individual experienced the restrictions. Due to the character of the situation a social psychology approach was used and with help of the theories social power, labeling theory and psychosocial stress the understanding of the problem was sought. The ten unvaccinated respondents who took part in the study were interviewed with the help of qualitative semi structured interviews. The results showed that the restrictions were perceived as an indirect exercise of power as a result of skepticism and feelings of injustice with false safety, when it in time showed that vaccinatinated also spread the disease. Their position was also perceived as norm- breaking which generated a withholding of the vaccination status.The result also showed that subconscious stress and subjective values led to an alternative existence with acceptance.