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Given their definition of subjective norms, rational-choice theories must be located within the realm of social conventionality. However, subjective norms can be grounded in moral as well as conventional considerations. Not surprisingly, then, rational-choice theories insufficiently explain behaviors that are at least partially moral, such as ecological behavior. The present paper establishes an expanded rational-choice model of environmental attitude that extends into the moral domain by using feelings of personal obligation toward the environment (i. e., feelings of responsibility) as an additional predictor of intentions to behave ecologically. Findings from two studies are presented. In Study 1 a sample of Swiss adults (N = 436) was used to test the proposed model. Study 2 replicates the findings of Study 1 with a sample of California college students (N = 488). Assessments were carried out in a structural equation modeling framework. Environmental knowledge, environmental values, and responsibility feelings together explained 45% (50% in Study 2) of the variance of ecological behavior intention which, in turn, predicted 76% (94%) of the explainable variance of general ecological behavior. As the inclusion of responsibility feelings increased the proportion of explained variance of ecological behavior intention by 5% (10%) above and beyond a more basic attitude model, the moral extension of the proposed attitude model is largely supported.

AbstractThe division of responsibilities for disaster preparedness between individuals and society is rapidly evolving: national‐level preparedness has made way for networked disaster risk governance, and citizens are also expected to play their part. Preparedness is shaped by various individual and socioeconomic factors, including previous disaster experience and perceptions of risk. However, little is known about whom citizens perceive to be responsible for preparedness. This study examines the factors associated with an individual's perception of their own responsibility in preparing for a disaster—long power failures—and the factors related to preparedness measures taken. As societal disaster context may impact perceptions of responsibility, we investigate preparedness through large‐scale surveys (n = 2028) in two countries: Finland, where the frequency of disasters is low, and New Zealand, which experiences disasters relatively often. We find that self‐efficacy strongly predicts perception of responsibility and actual preparedness measures in both countries. However, we show that New Zealanders feel more responsible for their own preparedness than Finns. This may be influenced by New Zealand's recent experiences of severe disasters and active preparedness‐related communication. In addition, previous experience with power failures and risk perception are connected to preparedness in both countries, echoing past research. We conclude that surrounding historical and societal context seem to shape the individual's feelings of responsibility for disaster preparedness, while self‐efficacy remains the most salient factor in empowering individuals to take responsibility.

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education (1916) it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as 'the feeling of a new responsibility' towards the plastic subject in philosophical approaches to education.

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education (1916) it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as 'the feeling of a new responsibility' towards the plastic subject in philosophical approaches to education.

Emotions in Crosslinguistic Perspective. Jean Harkins and Anna Wierzbicka. eds. Berlin: Mouton de Gruyter, 2001. 421 pp.Metaphor and Emotion: Language, Culture, and Body in Human Feeling. Zoltan Kövecses. Cambridge: Cambridge University Press, 2000. 223 pp.The Navigation of Feeling:. Framework for the History of Emotions. William Reddy. Cambridge: Cambridge University Press, 2001. 308 pp.

Which ""forms of feeling"" are facilitated and which discouraged within the cultures and structures of modern state welfare? This book illuminates the social and psychic dynamics of these new public cultures of welfare, locating them in relation to our understanding of borderline states of mind in individuals, organizations and society. Part of the Tavistock Clinic Series

In the eastern part of Jordan's capital, Amman, where women maintained friendships through the exchange of help and support, accusations of maslaha (opportunism) had the potential to undermine relationships. Those accusations generated ugly feelings characterized by a confusion between the things wrong with oneself that make one vulnerable to the problem of maslaha and the things wrong with Jordanian society that make maslaha so widespread. Drawing on ethnographic research conducted in one East Amman neighbourhood, Tal al-Zahra, between 2011 and 2015, this article explores the ways that encounters with maslaha felt ugly, the way these ugly feelings generated critiques of contemporary Jordanian morals, and the role of these feelings in generating ethical reflection by prompting women to see themselves as separate from, and critical of, the societies in which they live.

Is there a feeling of life, and if so, can deconstruction contribute to its elucidation? What is a deconstructionist's 'feeling of life'? If one takes Derrida's argument about iterability as an argument about life, then one could perhaps infer from it that life, for the deconstructionist, is the occurrence, or the event, of what always occurs only once because it occurs more than once, and of what always occurs more than once because it occurs only once. One could infer from it that life cannot be told apart from a feeling of life, from a certain expressive intensity, since life is tension, a tension between an 'only-once' and a 'once-more', between an 'only-once' haunted by a 'once-more' and a 'once-more' haunted by an 'only-once', a tension that prompts each of the terms to change into the other.

This article brings feminist literature on anxiety and wellness to bear on the responsibilities of mothers as they are represented in a series of popular editorial publications. It seeks to deepen the interdisciplinary dialogue between these theories of affect and theories of care work by examining how popular representations of maternal responsibility reflect a contemporary "affect of motherhood" and indicate specifically that mothers might be "coming undone" under the weight of a shared, political anxiety that they are encouraged to feel individually. It is argued that the newly complex and competing labours of mothers, and mothers' complicity in and resistance to these labours, can only be understood in the context of public anxiety. It asks what is at stake for the most disenfranchised women when it comes to recognizing and resisting today's intensified forms of maternal responsibility.