In what follows, I highlight negative environmental perspectives and actions based on traditional patterns of Western dualist thought with the ultimate aim of developing an alternative way of relating to the environment and the ‘other’, in general. In pursuit of such an alternative, I utilize embodied artistic practices in order to present the notion that one can engage more holistically with one’s environment, and the other. Through habitual, lifelong ‚Ways‛ cultivating specific practices generally necessary to creating and to viewing art, I argue, one can refine one’s ethical awareness and action. Following the aims of care ethics’ more context and experience-oriented approach to moral concern and to treatment of the other, as well as the philosophies of Japan, and feminist philosopher, Irigaray, I show how these artistic practices form a new awareness and stance that encompasses components of care. Finally, I briefly highlight how art has been used for positive activism.

This piece provides an application of care ethics to the typical American diet. In the first chapter, the problems surrounding the Standard American Diet are discussed at both the individual, familial, global, animal, and environmental levels. The second chapter provides an overview of the theoretical components of care ethics, and lays a framework for analysis. The third and final chapter demonstrates how in applying many of the core principles of care, great strides can be made in remedying the numerous problems that are a direct result of typical consumption habits in the United States.

Although torture is considered universally reprehensible by law, including international law and human convention, it occurs routinely as an acceptable and efficient method for interrogation and intimidation. The questions that follow are: What kind of person engages in/commits acts of torture? If legalized, how would torture affect morality when an individual can be instrumentally utilized as a mere means-to-an-end? How does torture affect the victim, the torturer, and society as a whole? In order to answer these questions, I will use events at the Guantanamo Bay Detention Center to argue in favor of the plausibility for the concept of a non fallacious slippery slope against torture by means of theoretical and real world evidence. I will argue that each act of torture that is deemed acceptable in the eyes of any society not only corrupts the societal morality of that nation, but it also produces an increase in direct and indirect participation in such acts.

The inspiration behind this philosophical endeavor is an ethical one: interested in what it means to flourish as a human being – how to live well and authentically. Similar to medicine and how the ability to prescribe the appropriate treatment depends on first making a diagnosis, the focus of this work will to be understand the human condition and the ways in which subjectivity, one’s sense of self, is constituted. Given the general dissatisfaction with the modern metaphysical picture of the world, which analyzes the world in terms of the mutually exclusive and completely separate categories of nature/objects and society/subjects, I proceed from an alternative conceptual perspective, that of non-modernity, offered by Bruno Latour. By focusing on the actual practice of the sciences Latour develops one of his central concepts: mediation. From this understanding of the practices of mediation the world is revealed as an ontological continuum of hybrids – mixtures of human and nonhuman elements – that ranges from quasi-object to quasi-subject. Rather than being separate, nature and society are intimately interwoven and co-constituted, forming a nature-culture collective that is connected and defined by the network of relations between existing hybrids. Given this philosophical landscape of mediation, hybrids and networks, the question that I seek to address is how does this effect what it means to be human? What does it mean to human living in a hybrid world? I answer this question by articulating and developing Latour’s concept of quasi-subject. This will ultimately amount to saying that as humans, our sense of self and agency is co-constituted through our networks of relations with both humans and nonhumans. I conclude the paper by exploring some of the ethical implications that naturally emerge from such an understanding.

Ethics and compliance training of sales managers in the U.S. pharmaceutical industry showed little evidence that eLearning interventions developed to address employees' (a) awareness of unethical sales practices, (b) ability to judge a selling practice as unethical, and (c) intentions to speak up about unethical sales practices have had the desired effects. The purpose of this study was to compare the effectiveness of an entertainment-education video to an eLearning course, to improve ethical issue awareness, ethical judgment, and speaking-up behaviors in the pharmaceutical sales profession. Social cognitive theory and the extended elaboration likelihood model provided a theoretical framework for studying the effects of entertainment-education. The primary research question was, if entertainment-education programs can be used as an effective methodology to improve ethical decision-making and increase intentions to speak up, compared to a narrative-style eLearning course. In this quantitative study, 64 sales professionals from a U.S.-based pharmaceutical company were randomly assigned to either an entertainment-education video or an eLearning group to compare the effects of intervention format on ethical issue awareness, ethical judgment, and intentions to speak up, measured using two ethical scenarios and surveys. Although both treatments had a significant effect on behavioral intentions to speak up, there was only a moderate difference between the two groups t(62) = 2.20, p = .032 when participants observed a patient safety issue. Results from this study may impact social change by providing compliance managers with evidence to evaluate the use of entertainment-education strategies to increase sales representatives' intentions to speak-up when they observe behaviors that may put patient safety at risk.

Multicultural competence (MCC), despite its integral part in school counseling and the school setting, is not applied within the American School Counselor Association (ASCA) national model (NM). Rather, the ASCA NM is a guideline that is expected of school counselors with limited opportunity for deviation. Without incorporating multicultural practices in the school setting, student performance may suffer. Student performance affects everyone who is learning, working, or has a child who is or will be at the middle school level. The purpose of this study was to identify if perceived MCC, as measured by the MCCTS-R, and/or adherence to the ASCA NM, as measured by the SCPIS, could predict student performance and if there was a relationship between the perceived MCC and adherence to the ASCA NM. The school counseling and multicultural counseling theories were used together as a lens for the study. Florida middle school counselors (N = 115) were invited to participate electronically. Results were compiled in PsychData anonymously and transferred into SPSS. Multiple linear regression and Pearson correlation statistics revealed that perceived MCC and adherence to the ASCA NM collectively predict students' GPAs. Recommendations for future research include expanding to different educational levels and states. The results indicate that the ASCA NM would benefit from multicultural concepts within the guidelines, implicating positive social change for future learning, school counseling practices, and educational practices.

The 2008-2009 global financial crisis of financial systems negatively affected about 30% of Nigerian banks, leading to profitability issues. The profitability issues led to operational challenges, downsizing, and liquidation of some banks. The purpose of this correlational study was to examine the relationship between corporate governance structure, perception of leadership style, and bank performance. This study was grounded in agency theory and used survey and archival data. Survey data were collected from 11 participants employed by commercial banks located in Nigeria, using the Multifaceted Leadership Questionnaire. Corporate governance and bank performance data were collected from annual bank reports. The model as a whole was not able to significantly predict bank performance, F(2,11,) = .361, p = .708, R2 = .083. There was no relationship between corporate governance structure, employees' perception of leadership style of bank leaders, and performance of banks. When corporate governance is practiced in organizations, it strengthens the structure of the banks. Implementation of corporate governance mechanisms serves as an internal control mechanism and reduces agency conflicts by aligning the interests of management with the interests of owners.The results of this study could be of interest to bank leaders who need to understand the relationship between corporate governance structure, employees' perception of leadership styles, and bank performance. In some previous studies, corporate governance structure and perception of leadership style were found to impact positively on bank performance. A qualitative study to ascertain why the relationship studied is not significant in correlation could be most useful as a benefit to stakeholder's understanding.

Generally speaking, scholarship in the field of Germanistik has taken an interest in Friedrich Schlegel’s early publication, “Vom aesthetischen Werte der griechischen Komoedie” (1794), either because of its perceived influence on German Romantic Comedy [(Catholy 1982), (Kluge 1980), (Holl 1923), (Japp 1999)], or else because of its relevance as an example of Schlegel's still inchoate aesthetic philosophy [(Dierkes 1980), (Behrens 1984), (Schanze 1966), (Michel 1982), (Dannenberg 1993), (Mennemeier 1971)]. As a theory of comedy in its own right, Schlegel’s essay has garnered little attention, in part because of its supposed inapplicability to comedic praxis and at times utopian implications, in part because of its seemingly contradictory argument, and lastly in part because Schlegel himself abandoned the essay’s central premise soon after its publication. However, it is the central argument of the present study that Schlegel’s essay can be shown to be interesting and relevant precisely for the theory of comedy it contains. Through a close reading of Schlegel’s essay on Old Greek Comedy, as well as an examination of Schlegel’s early political and aesthetic beliefs, which will help render Schlegel’s theory more intelligible, it will be shown that Schlegel’s theory of comedy is novel in so far as it is one of the first aesthetic theories to claim that comedic practice is necessarily deprived of aesthetic validity unless it exists in a social atmosphere of freedom of expression, namely, such as that of the Athenians. The implication is that Schlegel here predicates an aesthetic theory upon one of society. Schlegel’s theory is also interesting for the peculiar type of comedy it advocates, namely a joyous comedy (Comedy of ‘Freude’), which stands in direct opposition to the ‘Satirische Verlachskomoedie’ of the Enlightenment and makes use of a comedic mechanism (joy) that is anathema to traditional negative comedic elements (satire, derision, mockery etc.). The conclusion discusses what the relevance and value of these implications might be for future research.

In this work I explored discussions of Islamic rationalism in the medieval Islamic period and the contemporary period in Egypt. I examine the evolution of Islamic rationalism from the works of Averroes (Ibn Rushd) to Muhammad 'Abduh in Egypt and subsequently his influence on the formation of the Wasat (Center) Party in Egypt after the wake of the Arab Spring.

Generally speaking, scholarship in the field of Germanistik has taken an interest in Friedrich Schlegel’s early publication, “Vom aesthetischen Werte der griechischen Komoedie” (1794), either because of its perceived influence on German Romantic Comedy [(Catholy 1982), (Kluge 1980), (Holl 1923), (Japp 1999)], or else because of its relevance as an example of Schlegel's still inchoate aesthetic philosophy [(Dierkes 1980), (Behrens 1984), (Schanze 1966), (Michel 1982), (Dannenberg 1993), (Mennemeier 1971)]. As a theory of comedy in its own right, Schlegel’s essay has garnered little attention, in part because of its supposed inapplicability to comedic praxis and at times utopian implications, in part because of its seemingly contradictory argument, and lastly in part because Schlegel himself abandoned the essay’s central premise soon after its publication. However, it is the central argument of the present study that Schlegel’s essay can be shown to be interesting and relevant precisely for the theory of comedy it contains. Through a close reading of Schlegel’s essay on Old Greek Comedy, as well as an examination of Schlegel’s early political and aesthetic beliefs, which will help render Schlegel’s theory more intelligible, it will be shown that Schlegel’s theory of comedy is novel in so far as it is one of the first aesthetic theories to claim that comedic practice is necessarily deprived of aesthetic validity unless it exists in a social atmosphere of freedom of expression, namely, such as that of the Athenians. The implication is that Schlegel here predicates an aesthetic theory upon one of society. Schlegel’s theory is also interesting for the peculiar type of comedy it advocates, namely a joyous comedy (Comedy of ‘Freude’), which stands in direct opposition to the ‘Satirische Verlachskomoedie’ of the Enlightenment and makes use of a comedic mechanism (joy) that is anathema to traditional negative comedic elements (satire, derision, mockery etc.). The conclusion discusses what the relevance and value of these implications might be for future research.