Control and authenticity: reflections on personal autonomy

Currently the most influential accounts of personal autonomy, at least in the Englishspeaking world, focus on providing conditions under which agents can be said to exercise self-control. Two distinct accounts of personal autonomy have emerged in this tradition: firstly, hierarchical models grounded in the work of Harry Frankfurt; and secondly, systems division models most famously articulated by Gary Watson. In this thesis I show the inadequacies of both of these models by exploring the problematic views of the self and self-control underlying each model. I will suggest that the problems faced by these models stem from the fact that they endorse a problematic fragmentation of the self. I suggest that a Nietzschean account of personal autonomy is able to avoid these problems. The Nietzschean account can largely, I show, be drawn from Nietzsche’s understanding of both the ‘man of ressentiment’ and his opposite, the sovereign individual. On this picture wholeness of self – rather than fragmentation of the self – is required in order for us to be most fully autonomous. Furthermore, this wholeness of self requires the kind of integrity which is opposed to the problematic fragmentation endorsed by Frankfurt and Watson

Control and vulnerability : reflections on the nature of human agency and personhood

Following the writings of philosophers such as Harry Frankfurt, Gary Watson, and Alfred Mele, in this thesis I defend some central claims of the self-control view of human agency. However, I not only defend, but also supplement this view in the following two ways. First, drawing on work by Mary Midgley and Sigmund Freud I advance the claim that self-control requires the experience of internal conflict between an agent’s motivations and intentions. Second, drawing on insights from Simone de Beauvoir and Friedrich Nietzsche, as well as recent research in social psychology and cognitive science, I will argue in this thesis that self-control and vulnerability are inextricably intertwined with one another, and that as a result both are to be seen as constitutive of human agency. While it is the capacity for self-control that marks us out as human agents, I argue that it is also our uniquely human vulnerability which distinguishes our agency from the kind of agency which we might attribute to other potential or actual forms of sentience. Further, while the concepts of human agency and personhood are typically conflated in the analytic tradition of philosophy, in this thesis I will show that there are good reasons for understanding these two concepts as subtly distinct from one another. The term personhood, I will argue, can fruitfully be understood in substantive rather than purely formal terms. A person, in the superlative sense, is to be understood as someone who exercises their agency well; and, as such, persons are answerable to a number of normative prescriptions. Following Midgley, Nietzsche and Martha Nussbaum, I argue against Frankfurt’s normative prescription for personhood in the form of what he calls ‘wholeheartedness’, and offer four normative prescriptions for personhood of my own

Social and structural barriers related to menstruation across diverse schools in the Eastern Cape

The barriers to education associated with menstruation vary from country to country and within countries. We report on a cross-sectional survey conducted in diverse schools in 2 districts of the Eastern Cape, South Africa. Using multi-stage sampling (stratified random sampling of schools, and purposive sampling of Grade 11 female-identifiedii learners), we accessed 1,035 respondents with an average age of 17.2 years. Respondents completed a questionnaire developed from previous questionnaires and our readings of the literature. We report here on results pertaining to the social and structural barriers related to menstruation. Just over one fifth of young womeniii across the whole sample reported missing an average of 1.8 days of school per menstrual cycle, while a significant minority reported restrictions related to sporting and classroom activities. Results show, contrary to expectations, that young women attending under-resourced schools report missing fewer days than young women attending resourced schools, despite young women in under-resourced schools experiencing inadequate sanitation facilities and feeling unsafe using these facilities. This research indicates the importance of recognising social as well as structural features when considering the gendered barriers to education that menstruation may represent. Keywords: barriers; education; gender; menses; menstruation; schoolin

How does domestic violence stigma manifest in women's lives in Afghanistan? A study of survivors' lived experiences of help-seeking across three provinces

Afghanistan has one of the highest rates of domestic violence in the world, with an estimated 46% women reporting lifetime violence. Survivors of domestic violence experience significant stigma from their families and communities, often in the form of blame, shame, gossip, and dismissal. While the manifestations of stigma are often the same across cultural settings, the drivers may be different. We conducted sixty semi-structured interviews with survivors of domestic violence in three provinces of Afghanistan. Data were analysed using thematic network analysis. Our analysis highlights stigma as a structural phenomenon in Afghanistan underpinned by mutually reinforcing structural elements (including community, government authorities, marital and natal families, other survivors and the self). In a country with a deeply patriarchal social structure, the main manifestation of stigma was the silencing of survivors of violence, as domestic violence was considered a private affair. Notions of honour were paramount in fuelling stigma against survivors of violence, as any action to report or leave violent relationships was considered dishonourable. Our findings have implications for the design of services to help survivors of violence seek help for the violence they experience, especially at a time when such services are increasingly constricted for women in Afghanistan

Improving the mental health of women intimate partner violence survivors: Findings from a realist review of psychosocial interventions

Background Intimate partner violence (IPV) is highly prevalent and is associated with a range of mental health problems. A broad range of psychosocial interventions have been developed to support the recovery of women survivors of IPV, but their mechanisms of action remain unclear. Methods Realist review following a prospectively published protocol in PROSPERO (CRD42018114207) and reported using the Realist and Meta-narrative Evidence Synthesis: Evolving Standards (RAMSES) guidelines. Results Evidence was extracted from 60 reviews and triangulated in expert consultations. Mechanisms of action were categorised as either associated with intervention design and delivery or with specific intervention components (access to resources and services; safety, control and support; increased knowledge; alterations to affective states and cognitions; improved self-management; improved family and social relations). Conclusions Findings suggest that psychosocial interventions to improve the mental health of women survivors of IPV have the greatest impact when they take a holistic view of the problem and provide individualised and trauma-informed support

Book Review: Higher education for the public good: views from the South. Leibowitz, B. (ed.)

Review of: Leibowitz, B. (ed.) 2012. Higher Education for the Public Good: views from the South. Stoke on Trent: Trentham Books. ISBN 978-1-920338-88-6. Pbk. Xxvii+224pp

The doctrine of eternal recurrence and its significance with respect to on the genealogy of morals

Reading the writings of Nietzsche is somewhat like putting together a largeand complex jigsaw puzzle. In this paper I aim to show how two pieces ofNietzsche’s puzzle fit together: the first piece being the Doctrine of EternalRecurrence; and the second piece being On the Genealogy of Morals. In order to see how these two pieces lock in to one another we must understand that Nietzsche’s great love of fate – his ‘Amor Fati’ – is what he calls the “formula for greatness in a human being” (BGE 1:6).2 In this paper I will address the question of how we are to reconcile Nietzsche’s amor fati, understood as a brand of determinism, with Nietzsche’s own understanding of the Doctrine of the Eternal Recurrence as the ultimate test for the highest affirmation of life. Through an investigation of how Nietzsche thinks we should react to the thought of the application of the doctrine of Eternal Recurrence to our own lives – namely, the psychological implications of the doctrine – I aim to show that by proposing the Doctrine as the ultimate test for the highest affirmation of life, Nietzsche also provides part of what he takes to be the solution to the threat of both the impending nihilism and the inhibiting currentmorality of his age as he discusses them in the Genealogy

Vulnerability and the Sovereign Individual: Nussbaum and Nietzsche on the role of agency and vulnerability in personhood

In her paper Pity and Mercy: Nietzsche’s Stoicism, Martha Nussbaum argues that Nietzsche’s philosophical project can be seen in part as an attempt to ‘bring about a revival of Stoic values of self-command and self-transformation’. She argues that, to his detriment, Nietzsche’s ‘Sovereign Individual’ epitomises a kind of stoic ideal of inner strength and self-sufficiency that ‘goes beyond Stoicism’ in its valorisation of radical self emancipation from the contingencies of life and from our own human vulnerability. Nussbaum thus urges us to question whether the picture of strength in Nietzsche’s Sovereign Individual is really a picture of human strength at which we would be willing to, or at which we ought to, aim. In this paper I take up Nussbaum’s challenge, arguing that Nietzsche’s Sovereign Individual is both less stoical and provides us with a far more attractive picture of personhood than Nussbaum suggests.South African Journal of Philosophy 2013, 32(2): 123–13

Siyahluma: a critical health education intervention

Recent social science research points to various menstruation-related challenges facing women in the global South - most notably for our purposes here, young school-going girls in the global South report a lack of access to (1) reliable and hygienic menstrual products with which to manage their menstruation, as well as (2) the information they need to understand the process of menstruation, how to manage menstruation and how to perceive and treat their menstruating bodies given that menstruation is surrounded by a culture of taboo and silence - menstruation is seen as dirty, impure, contaminating and, importantly, as something to be concealed from others and not spoken about, particularly in relation to male others. This lack of access to information, or in many cases, provision of false, misleading or stigmatised information has a severe negative impact on the management of menstruation for both young girls and women in the global South

THE UNIVERSITY AS A SITE FOR TRANSFORMATION: DEVELOPING CIVIC-MINDED GRADUATES AT SOUTH AFRICAN INSTITUTIONS THROUGH AN EPISTEMIC SHIFT IN INSTITUTIONAL CULTURE

At least one of the goals of the transformation of universities in South Africa is to develop civic-minded graduates who leave university to become agents of positive social change in broader society. More specifically, universities in South Africa aim to develop graduates who are critical, capable and balanced – graduates who are aware of their social responsibilities in post-apartheid South Africa. In this paper we, first, consider why South African universities should want to promote the development of socially-responsive civic-minded agents. Second, we analyse three plausible suggestions for the transformation of universities into sites that could increase a university’s ability to foster civic-minded graduates on its campus: transformation of the university structures and demographics; the implementation of transformative teaching and learning practices; and the implementation of community engagement programmes. While all three of these suggestions are found to be plausible, we argue that in order for universities to become sites for transformation par excellence – sites which foster the development of civic mindedness ‒ universities must embrace an epistemic shift in institutional culture. Finally, we examine some plausible causes that could be preventing this from taking place in our context.</p