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Journal articles on the topic 'Bad faith'

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Published: 4 June 2021
Last updated: 27 April 2022

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1

Roper, Isabel. "Good Faith, Bad Faith." Alternative Law Journal 40, no. 1 (March 2015): 50–52. http://dx.doi.org/10.1177/1037969x1504000112.

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2

Hymers, Michael. "Bad Faith." Philosophy 64, no. 249 (July 1989): 397–402. http://dx.doi.org/10.1017/s0031819100044740.

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3

Haynes-Curtis, Carole. "The ‘Faith’ of Bad Faith." Philosophy 63, no. 244 (April 1988): 269–75. http://dx.doi.org/10.1017/s0031819100043412.

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4

Spaniel, William, and Michael Poznansky. "Bad-faith cooperation." International Interactions 46, no. 4 (April 20, 2020): 579–605. http://dx.doi.org/10.1080/03050629.2020.1751152.

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5

Morris, Christopher D. "The Bad Faith of Pip's Bad Faith: Deconstructing Great Expectations." ELH 54, no. 4 (1987): 941. http://dx.doi.org/10.2307/2873104.

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6

Howe, Leslie A. "Bad Faith, Bad Behaviour, and Role Models." Journal of Applied Philosophy 37, no. 5 (May 6, 2020): 764–80. http://dx.doi.org/10.1111/japp.12437.

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7

Morris, Katherine J. "Ambiguity and Bad Faith." American Catholic Philosophical Quarterly 70, no. 4 (1996): 467–84. http://dx.doi.org/10.5840/acpq199670424.

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8

Gordon, Jeffrey. "Bad Faith: A Dilemma." Philosophy 60, no. 232 (April 1985): 258–62. http://dx.doi.org/10.1017/s0031819100051147.

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9

Keller, Simon. "Patriotism as Bad Faith." Ethics 115, no. 3 (April 2005): 563–92. http://dx.doi.org/10.1086/428458.

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10

O'Hagan, Timothy. "Bad Faith and Gestalt." Journal of the British Society for Phenomenology 25, no. 3 (January 1994): 302–5. http://dx.doi.org/10.1080/00071773.1994.11007075.

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11

Bialy, Harvey. "Good faith gone bad." Nature Biotechnology 18, no. 11 (November 2000): 1123. http://dx.doi.org/10.1038/81027.

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12

Phillips, James. "Bad Faith and Psychopathology." Journal of Phenomenological Psychology 19, no. 2 (1988): 117–46. http://dx.doi.org/10.1163/156916288x00013.

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13

Lau, Joanne C. "Voting in Bad Faith." Res Publica 20, no. 3 (May 13, 2014): 281–94. http://dx.doi.org/10.1007/s11158-014-9246-x.

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14

Gemerchak, Christopher M. "Fetishism and Bad Faith." Janus Head 7, no. 2 (2004): 248–69. http://dx.doi.org/10.5840/jh2004724.

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Jean-Paul Sartre, in Being and Nothingness, develops the concept of “bad faith” in order to account for the paradoxical fact that knowledge can be ignorant of itself, and thus that a self-conscious subject can deceive itself while being aware of its own deception. Sartre claims that Freudian psychoanalysis would account for self-deception by positing an unconsciousness that guides consciousness without consciousness being aware of it. There­fore, Freudian psychoanalysis is an insufficient model with which to address bad faith. I disagree. There is a specific psychic mechanism in Freud that answers Sartre’s criteria for bad faith, and it is called “disavowal” (Verleugnung). Disavowal is the mechanism responsible for fetishism. And thus, fetishism is the Freudian account of bad faith.
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15

Khuchua, Tamar. "Facing the 'Bad Faith'." Nordic Journal of European Law 3, no. 1 (July 12, 2020): 107–27. http://dx.doi.org/10.36969/njel.v3i1.21994.

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The Court of Justice of the European Union has suggested that when the concept set out in the EU regulation is not defined by that regulation, it should be understood according to its usual, everyday meaning. There is no doubt that the understanding of ‘bad faith’ might differ from one person to another and especially from one firm to another. Indeed, ‘bad faith’ in trade mark law might take many different forms which are not easy to detect as the large number of cases concerning the issue of ‘bad faith’ in relation to national and EU trade marks illustrate. By analysing the current legislative framework as well as the case law of the Court of Justice of the European Union, the paper suggests that in order to maintain and even extend the smooth functioning of the EU trade mark system, legislative changes should be introduced. In particular, it is argued that it is reasonable to examine the intention of trade mark applicants already at the application stage in order to avoid the waste of resources and the burden of dealing with the trade marks registered in ‘bad faith’ in the invalidity proceedings post factum and to provide a non-exhaustive list of what elements the ‘bad faith’ can consist of. These amendments should also do good in terms of serving the broader goals of the EU law, which amongst others include, undistorted competition, legal certainty and sound administration.
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16

Chen, Ming, and Xiaohai Liu. "Bad faith filings in the Chinese Trademark Law: evolution, status quo and improvements." Queen Mary Journal of Intellectual Property 10, no. 3 (September 15, 2020): 306–20. http://dx.doi.org/10.4337/qmjip.2020.03.02.

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Bad faith trademark filings are a serious problem in China. During the fourth revision of the Chinese Trademark Law in 2019, bad faith filings without the intention to use the trademark was added as an absolute ground, with the aim that the Chinese Trademark Law can cope with the bad faith filings problem more effectively. Nevertheless, compared with the EU trademark system, the bad faith filing in the Chinese Trademark Law is not an absolute autonomous ground. Different kinds of bad faith filings are regulated by different clauses respectively. Some trademarks filed in bad faith can only be dealt with by relative grounds and cannot be invalidated after five years of their registrations. In order to deter malicious registration, bad faith filings per se should be introduced into the Chinese Trademark Law as an autonomous absolute ground. Trademarks filed in bad faith should be invalidated at any time.
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17

Eyffinger, Arthur. "On Good Faith and Bad Faith: Introductory Note." Grotiana 36, no. 1 (December 18, 2015): 79–105. http://dx.doi.org/10.1163/18760759-03600004.

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In this Introductory Note Grotius’ views on Good Faith, Humanity, and Justice as exposed in De fide et perfidia (1602) are addressed with reference to the theories he developed in De jure praedae (1605) and later elaborated in De jure belli ac pacis (1625).
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18

Bergoffen, Debra B. "The Look as Bad Faith." Philosophy Today 36, no. 3 (1992): 221–27. http://dx.doi.org/10.5840/philtoday199236315.

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19

Scheu, Ashley. "The Instability of Bad Faith." Southwest Philosophy Review 33, no. 2 (2017): 43–46. http://dx.doi.org/10.5840/swphilreview201733231.

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20

Pamerleau, William. "Bad Faith in Film Spectatorship." Film-Philosophy 24, no. 2 (June 2020): 122–39. http://dx.doi.org/10.3366/film.2020.0135.

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This article seeks to develop an under-appreciated aspect of spectator activity: the way in which viewers make use of film to enter or sustain a project of bad faith. Based on Jean-Paul Sartre's account of bad faith in Being and Nothingness (1943), the article explains the aspects of bad faith that are pertinent to viewer activity, then explores the way viewers can make use of filmic depictions to facilitate self-denial. For example, spectators may emphasize the fact that persons are depicted in narrow terms as corroboration for their belief that human nature is just as its depicted, thereby denying that we have the freedom to be otherwise. Or spectators may deny the relevance of problematic aspects of themselves when they find it depicted in characters who are admirable in other ways. I then consider whether films themselves can be described as being in bad faith. While technically they cannot, I identify ways that a film may encourage or discourage bad faith in viewers. I also examine how the immersive aspect of film enables viewers to turn attention away from themselves while they engage in self-denial. The case for this approach to viewer activity and film analysis is supplemented by a distinction between traits that do apply to film, e.g., being racist, sexist, or homophobic, and the resources it gives persons to be in bad faith about these social attitudes. I argue that a film can have traits like these while not encouraging bad faith and vice versa, demonstrating the unique perspective offered by approaching film and spectator activity in terms of bad faith.
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21

Chaudri, A., and K. McMullon. "In search of bad faith." Journal of Intellectual Property Law & Practice 8, no. 5 (April 30, 2013): 349–51. http://dx.doi.org/10.1093/jiplp/jpt045.

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22

Burke, Megan. "On Bad Faith and Authenticity." Simone de Beauvoir Studies 31, no. 1 (December 14, 2020): 86–104. http://dx.doi.org/10.1163/25897616-bja10024.

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Abstract This article considers the ethical dimension of contemporary first-person avowals of genderless or agender subjectivity. Drawing on Talia Mae Bettcher’s transfeminist account of transgender first-person authority and Simone de Beauvoir’s existentialist notion of choice, the author argues that authentic first-person avowals of genderlessness are gestures that pursue ethical self–other relations. In doing so, this article reconciles Beauvoir’s claim that a woman who says she is “just human” is in bad faith with genderless trans subjectivities.
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23

Russell, David, and Toby Graham. "Fiduciaries acting in bad faith." Trusts & Trustees 26, no. 2 (March 1, 2020): 104–13. http://dx.doi.org/10.1093/tandt/ttz137.

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24

Fields, D. "Interpreting concept of 'bad faith'." Journal of Intellectual Property Law & Practice 9, no. 10 (September 11, 2014): 793–94. http://dx.doi.org/10.1093/jiplp/jpu141.

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25

Headley, Clevis. "Bad Faith and Antiblack Racism." Teaching Philosophy 19, no. 4 (1996): 403–6. http://dx.doi.org/10.5840/teachphil199619464.

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26

van Leeuwen, Bart. "Racist Variations of Bad Faith." Social Theory and Practice 34, no. 1 (2008): 49–69. http://dx.doi.org/10.5840/soctheorpract20083413.

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27

Googins, Nick Fuller. "Bad Faith by Theodore Wheeler." Pleiades: Literature in Context 37, no. 2S (2017): 62–63. http://dx.doi.org/10.1353/plc.2017.0199.

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28

Martyn, C. "Bad faith, hope, and charity." BMJ 342, jan12 2 (January 12, 2011): d163. http://dx.doi.org/10.1136/bmj.d163.

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29

Light, Duncan, and Lorraine Brown. "Exploring bad faith in tourism." Annals of Tourism Research 86 (January 2021): 103082. http://dx.doi.org/10.1016/j.annals.2020.103082.

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30

Tartaglia, James. "Horizons, PIOs, and Bad Faith." Philosophy & Technology 25, no. 3 (March 14, 2012): 345–61. http://dx.doi.org/10.1007/s13347-012-0068-5.

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31

Webber, Jonathan. "Sociality, Seriousness, and Cynicism." Sartre Studies International 26, no. 1 (June 1, 2020): 61–76. http://dx.doi.org/10.3167/ssi.2020.260106.

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This article is a clarification and development of my interpretation of Sartre’s theory of bad faith in response to Ronald Santoni’s sophisticated critique, published in this issue. It begins by clarifying Sartre’s conception of a project and explaining his claim that one project is fundamental, thereby elucidating the idea that bad faith is a fundamental project. This forms the groundwork of my responses to Santoni’s critique of my interpretation, which comprises four arguments: Sartre does not consider us to be ontologically and congenitally disposed to bad faith; Santoni is right that social pressure cannot explain the prevalence of bad faith, but this is a problem with Sartre’s theory rather than a problem for my interpretation of it; Sartre’s conception of seriousness is merely an optional strategy of bad faith; and Sartre is right to deny that bad faith is an inherently cynical project.
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32

Borrero, Sonya, Susan Frietsche, and Christine Dehlendorf. "Crisis Pregnancy Centers: Faith Centers Operating in Bad Faith." Journal of General Internal Medicine 34, no. 1 (October 18, 2018): 144–45. http://dx.doi.org/10.1007/s11606-018-4703-4.

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33

Randall, Albert B. "The Seven Deadly Bad Faiths (Sins): An Existential Interpretation." Journal of Interdisciplinary Studies 2, no. 1 (1990): 39–55. http://dx.doi.org/10.5840/jis199021/23.

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There are many similarities between the Christian concept of the Seven Deadly Sins, the Stoic concept of internal events, the Hebrew concept of 'awon (sin, punishment), and the existential concept of bad faith. All of these evidence a concern for an internalization of sin or bad faith, which is more common in Eastern than Western religions. These four views are contrasted with the English concept synne which represents the Western extemalization of sin or bad faith. This existential interpretation includes an exploration of 'awon in the Cain and Abel story as well as several reflections concerning the difference between bad faith and good faith.
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34

Santoni, Ronald E. "The Cynicism of Sartre’s “Bad Faith”." International Philosophical Quarterly 30, no. 1 (1990): 3–15. http://dx.doi.org/10.5840/ipq199030145.

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35

Greenfield, Andy. "Rationality: Science is not bad faith." Nature 489, no. 7417 (September 2012): 502. http://dx.doi.org/10.1038/489502e.

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36

Coleman, Anthony. "G. E. Moore and Bad Faith." European Journal of Philosophy 20, no. 3 (June 15, 2010): 347–65. http://dx.doi.org/10.1111/j.1468-0378.2010.00413.x.

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37

Krettek, Tom. "Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy." International Philosophical Quarterly 36, no. 3 (1996): 367–68. http://dx.doi.org/10.5840/ipq199636327.

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38

Detmer, David. "Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy." Radical Philosophy Review of Books 13, no. 13 (1996): 1–4. http://dx.doi.org/10.5840/radphilrevbooks1996138.

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39

Cox, Gary. "Bad Faith, Good Faith and Authenticity in Sartre’s Early Philosophy." Cogito 11, no. 1 (1997): 49–50. http://dx.doi.org/10.5840/cogito199711132.

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40

McInerney, Peter K., and Ronald E. Santoni. "Bad Faith, Good Faith, and Authenticity in Sartre's Early Philosophy." Philosophy and Phenomenological Research 58, no. 4 (December 1998): 983. http://dx.doi.org/10.2307/2653744.

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41

Tichavakunda, Antar A. "Studying and Challenging Racism in Higher Education: Naming Bad Faith to Understand the “Logic” of Racism." Education Sciences 11, no. 10 (September 30, 2021): 602. http://dx.doi.org/10.3390/educsci11100602.

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In this conceptual essay, the author argues that bad faith is a valuable concept in understanding and challenging racism in higher education. The philosopher Lewis Gordon argues that racism is a manifestation of bad faith. For the actor who sees Black people as less than human, for example, no evidence will allow the actor to see otherwise. Bad faith is the disavowal of any disconfirming evidence which allows actors to maintain their worldviews. The author draws from high profile examples of racism in higher education as conceptual cases to make his argument. Specifically, the author demonstrates how attacks upon Critical Race Theory in education, the currency of critiques of microaggressions research, and the perennial difficulty to name racist violence on campus as hate crimes operate upon a logic of racism through bad faith.
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42

Santoni, Ronald E. "Bad Faith and Character in Jonathan Webber’s Sartre." Sartre Studies International 26, no. 1 (June 1, 2020): 38–60. http://dx.doi.org/10.3167/ssi.2020.260105.

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I have two aims: to analyze Jonathan Webber’s analysis of bad faith and compare it to my own, traditional, account and to show that Webber’s focus on character, as a set of dispositions or character traits that incline but do not determine us to view the world and behave in certain ways, contributes further to understanding Sartre’s ‘bad faith’. Most Sartre scholars have ignored any emphasis on ‘character’. What is distinctive and emphatic in Webber’s interpretation is his insistence ‘on bad faith’ as a ‘social disease’ distorting the way one views, interprets, and even thinks about the world. (Matt Eshleman also moves in this direction). But, again, this pattern is not deterministic. Early in his work, Webber tells us that Sartre does not claim that we have bad faith by ‘ascribing character traits where there are none but by pretending to ourselves that we have ‘fixed natures’ that e.g. preclude the behaviour or character trait of which one is being accused.Though hardly disagreeing radically with Webber (or he with me) I do offer critical considerations. While Webber focuses on character, I focus on Sartre’s contention that the ‘most basic’ or ‘first act’ of bad faith is ‘to flee from what [the human being] cannot flee, from what it is’, specifically human freedom. And I disagree partially with Webber’s articulation of the ‘spirit of seriousness’, and strongly with both Sartre’s and his supporting claim that bad faith cannot be cynical. I also demur from Webber’s overemphasis on the ‘social’. For me, the root of all bad faith is our primitive ontological condition; namely, that at its very ‘upsurge’, human reality, anguished by its ‘reflective apprehension’ of its freedom and lack of Being, is disposed to flee from its nothingness in pursuit of identity, substantiality - in short, Being.
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43

Tolstykh, Vladislav. "Bona fide problem in the activity of international judges." Meždunarodnoe pravosudie 11, no. 1 (2021): 57–80. http://dx.doi.org/10.21128/2226-2059-2021-1-57-80.

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The article examines the forms of bad faith of international judges, the possibilities of counteracting manifestations of bad faith and the factors that stimulate bad faith. Among the first, there are forms related to the appointment of arbitrators (moonlighting, revolving door, issue conflict, etc.), and forms related to the process itself (ex parte communication, pressure on other judges, involving an assistant to perform the work of a judge, etc.). The article provides specific examples of bad faith and analyzes the positions of the courts and doctrine. The focus is on manifestations of bad faith in international investment arbitration, the reform of which is now on the UNCITRAL agenda. The author describes institutional, organizational, procedural and conceptual measures to counteract bad faith of international judges; special attention is paid to the latter, which imply the consolidation of new procedural and substantive concepts, for example, the concept of the presumption of guilt of judges, the concept of the international judicial decision as a sui generis agreement, etc. The author also calls for debates about philosophical, sociological, political, historical and economic aspects of international justice based on the recognition of the fact that it is not a static institution, but, on the contrary, is undergoing profound transformations (like the world as a whole). In conclusion, the author fixes the factors that stimulate bad faith: related to the general shortcomings of international law; associated with its dependence on the political environment; concerning the processes taking place within the judicial corporation; and, finally, concerning the transition of our civilization to the stage of postmodernity, which presupposes distrust in relation to metanarratives. The latter tendency is defined as general, objective and natural; the crisis of international justice in this regard is only one aspect of the general crisis of law and, at the same time, one of its evidence.
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44

Palumbo, Donald. "Faith and Bad Faith in Do Androids Dream of Electric Sheep?" Journal of Popular Culture 46, no. 6 (December 2013): 1276–88. http://dx.doi.org/10.1111/jpcu.12088.

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45

Collins, Richard. "Bad News and Bad Faith: The Story of a Political Controversy." Journal of Communication 36, no. 4 (December 1, 1986): 131–38. http://dx.doi.org/10.1111/j.1460-2466.1986.tb01455.x.

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46

John Valentine. "Neuroscience and Sartre's Account of Bad Faith." Journal of Speculative Philosophy 27, no. 4 (2013): 349. http://dx.doi.org/10.5325/jspecphil.27.4.0349.

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47

Quackenbush, Jeffrey. "Bad Faith Arguments for More Nuclear Power." Journal of Humanities and Social Sciences Research 2, no. 1 (July 2020): 35–42. http://dx.doi.org/10.37534/bp.jhssr.2020.v2.n1.id1022.p35.

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48

Loulakis, Michael C., and Lauren P. McLaughlin. "Owner Found Liable for Bad Faith Termination." Civil Engineering Magazine Archive 77, no. 3 (March 2007): 88. http://dx.doi.org/10.1061/ciegag.0000844.

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49

Clarke, Malcolm. "REFUSING RESCISSION? CONTRACTS OF UTMOST BAD FAITH." Cambridge Law Journal 62, no. 3 (November 3, 2003): 556–58. http://dx.doi.org/10.1017/s0008197303326406.

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50

Cole, R. R., and M. Milionis. "Bad faith and false representation of infringement." Journal of Intellectual Property Law & Practice 4, no. 2 (February 1, 2009): 83–84. http://dx.doi.org/10.1093/jiplp/jpn234.

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