This paper offers the concept of “justice failure,” as a counterpart to the familiar idea of market failure, in order to better understand managers’ ethical obligations. This paper takes the “market failures approach” to business ethics as its point of departure. The success of the MFA, I argue, lies in its close proximity with economic theory, particularly in the idea that, within a larger scheme of social cooperation, markets ought to pursue efficiency and leave the pursuit of equality to the (...) welfare state. As a result, the core ethical responsibility of business actors is to avoid profiting off of market failure. After reviewing this approach I challenge its emphasis on efficiency. I argue that just as we note the suboptimal efficiency of actual markets, we should also take seriously the suboptimal equality of actual welfare states. Taking this idea seriously results in a whole other set of ethical responsibilities for businesses to take into account; in addition to market imperfections and regulatory lacunae, managers should also avoid profiting from, and exacerbating, structural inequalities and injustices. I offer an outline of the kinds of injustices and inequalities that would have bearing on business ethics, and the kinds of ethical responsibilities that this approach suggests that business actors should take into account. (shrink)

This present study aims at exploring the meaning of the building of Santa Maria de Fatima Catholic Church (abbreviated as: SMFCC) or Toasebio Parish located in District Glodok, Jakarta, Indonesia. The author exposes in advance the meaning of the physical elements of the building SMFCC as understood by history writers and building experts. These meanings are not inseparable from the elements of human activities in the building. Through qualitative methods and literature review, the author describes in the Results section, how (...) those meanings can be further interpreted through the existing studies and expressions of the SMFCC Parish Head. It is found that these meanings are contested − from the direction of religious faith and of culture − but complete our understandings of the church which is well-known as an Indonesian cultural heritage and dominated by Chinese and pastors from Europe. (shrink)

Book reviewed in this article: Morality and Conflict. By Stuart Hampshire. Beyond Subjective Morality: Ethical Reasoning and Political Philosophy. By James S. Fishkin.

Ancient Jewish law took a strict approach to medical relationships between Jews and non-Jews. Sages forbade Jews to provide non-Jews with medical services: to treat them, circumcise them, or deliver their babies, in order to refrain from helping pagan-idolatrous society. Such law created particularly severe social conflicts in cases of mixed societies based on joint systems. The current paper focuses on the attitude of Moses ben Maimon, a medieval Sephardic Jewish Rabbi towards providing medical service to gentiles. Following the classical (...) rabbis R. Moshe ben Maimon in his halakhic tome Mishne Torah, objected to treating non-Jews. His rigid attitude found expression in several aspects of helping and giving medical treatment to non-Jews. Despite the classical rabbinical restrictions on medical relationships between Jews and non-Jews, and his own rigid halakhic verdicts, Maimonides treated gentiles. According to one understanding, Maimonides cured Muslims for a wage, which is permitted. However, it seems that the main factor that may have facilitated Maimonides halakhic position is the identification of Islam as a non-idolatrous faith. Interestingly not only on medical issues did the Maimonides act differently than his halakhic rulings in Mishne Torah, rather in other areas as well. (shrink)

This paper examines the deontic logic of the Talmud. We shall find, by looking at examples, that at first approximation we need deontic logic with several connectives: O T A Talmudic obligation F T A Talmudic prohibition F D A Standard deontic prohibition O D A Standard deontic obligation. In classical logic one would have expected that deontic obligation O D is definable by $O_DA \equiv F_D\neg A$ and that O T and F T are connected by $O_TA \equiv F_T\neg (...) A$ This is not the case in the Talmud for the T (Talmudic) operators, though it does hold for the D operators. We must change our underlying logic. We have to regard {O T , F T } and {O D , F D } as two sets of operators, where O T and F T are independent of one another and where we have some connections between the two sets. We shall list the types of obligation patterns appearing in the Talmud and develop an intuitionistic deontic logic to accommodate them. We shall compare Talmudic deontic logic with modern deontic logic. (shrink)

We motivate and introduce a new method of abduction, Matrix Abduction, and apply it to modelling the use of non-deductive inferences in the Talmud such as Analogy and the rule of Argumentum A Fortiori. Given a matrix $${\mathbb {A}}$$ with entries in {0, 1}, we allow for one or more blank squares in the matrix, say a i,j =?. The method allows us to decide whether to declare a i,j = 0 or a i,j = 1 or a i,j =? (...) undecided. This algorithmic method is then applied to modelling several legal and practical reasoning situations including the Talmudic rule of Kal-Vachomer. We add an Appendix showing that this new rule of Matrix Abduction, arising from the Talmud, can also be applied to the analysis of paradoxes in voting and judgement aggregation. In fact we have here a general method for executing non-deductive inferences. (shrink)

Milton Friedman's famous methodological essay contains, along with much else, some strands that look as though they were taken from the “empirical-scientific” fabric described by Karl Popper. Think, for example, of Friedman's conviction that the way to test a hypothesis is to compare its implications with experience. Or of his more or less explicit espousal of the view that while no amount of facts can ever prove a hypothesis true, a single “fact” may refute it. Or of his assertion that (...) hypotheses are to be accepted only as provisionally true, and then only after repeated efforts to refute them have failed. The appearance of these Popperian ideas is not surprising. (shrink)

The ability to be creative is often considered a unique characteristic of conscious beings and many efforts have been directed at demonstrating a relationship between creativity and the personality construct of psychoticism. The present study sought to investigate this link explicitly by focusing on discrete facets of creative cognition, namely the originality/novelty dimension and the practicality/usefulness dimension. Based on Eysenck’s conceptualisation of psychoticism as being characterised by an overinclusive cognitive style, it was expected that higher levels of psychoticism would accompany (...) a greater degree of conceptual expansion and elevated levels of originality in creative imagery, but would be unrelated to the practicality/usefulness of an idea. These hypotheses were confirmed in 80 healthy participants who were contrasted based on their EPQ psychoticism scale scores. Our findings suggest that the link between psychoticism and creativity is based on associative thinking and broader but weak top-down activation patterns rather than on goal-related thinking. (shrink)

Mental state reasoning or theory-of-mind has been the subject of a rich body of imaging research. Although such investigations routinely tap a common set of regions, the precise function of each area remains a contentious matter. With the help of functional magnetic resonance imaging (fMRI), we sought to determine which areas are involved when processing mental state or intentional metarepresentations by focusing on the relational aspect of such representations. Using non-intentional relational representations such as spatial relations between persons and between (...) objects as a contrast, the results ascertained the involvement of the precuneus, the temporal poles, and the medial prefrontal cortex in the processing of intentional representations. In contrast, the anterior superior temporal sulcus and the left temporo-parietal junction were implicated when processing representations that refer to the presence of persons in relational contexts in general. The right temporo-parietal junction, however, was specifically activated for persons entering spatial relations. The level of representational complexity, a previously unexplored factor, was also found to modulate the neural response in some brain regions, such as the medial prefrontal cortex and the right temporo-parietal junction. These findings highlight the need to take into account the critical roles played by an extensive network of neural regions during mental state reasoning. (shrink)

We consider conditionals of the form A ⇒ B where A depends on the future and B on the present and past. We examine models for such conditional arising in Talmudic legal cases. We call such conditionals contrary to time conditionals.Three main aspects will be investigated: Inverse causality from future to past, where a future condition can influence a legal event in the past (this is a man made causality).Comparison with similar features in modern law.New types of temporal logics arising (...) from modelling the Talmudic examples. We shall see that we need a new temporal logic,which we call Talmudic temporal logic with linear open advancing future and parallel changing past, based on two parameters for time. (shrink)

Forcing extensions yield models of ZFC in which a long sequence of club subsets of ω 1 has the following property: every subsequence of size ℵ 1 has a finite intersection.

This paper seeks to explore the significance of a specific kind of religious experience for the rationality of religious belief. The context for this is a gap between what is often allowed as rational and what is embraced as certain in the life of faith. The claim to certainty at issue is related to the work and experience of the Holy Spirit; this experience has a structure which is explored phenomenologically. Thereafter various ways of cashing in the epistemic value of (...) the purported claim to certainty are examined. (shrink)

The theories of complexity comprise a system of great breadth. But what is included under this umbrella? Here we attempt a portrait of complexity theory, seen through the lens of complexity theory itself. That is, we portray the subject as an evolving complex dynamical system, or social network, with bifurcations, emergent properties, and so on. This is a capsule history covering the twentieth century. Extensive background data may be seen at www.visual-chaos.org/complexity.

The recent review by Monrad1 presents several issues about secondary vaccine trials. It lays out the case in which a vaccine has been tested through phases I–III and is being deployed. Subsequently, consideration is being given to conducting ‘trials for another vaccine for the pathogen’. Monrad states: ‘In summary, we may say that researchers have strong prima facie reasons not to conduct a secondary vaccine trial.’ Monrad discusses several factors meriting careful consideration about the need for developing and testing more (...) than one vaccine: relative efficacy, length of immunity, adverse reactions, ease of storage and administration, economic and logistical factors. What is not addressed are the ethical duties that exist when there are competing phase III vaccine candidates for COVID-19. We have serious concerns about potential ethical inadequacies about these ongoing trials and …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Modern Maistre. The Social and Political Thought of Joseph de MaistreAbraham AndersonOwen Bradley. A Modern Maistre. The Social and Political Thought of Joseph de Maistre. Lincoln: University of Nebraska Press, 1999. Pp. 320. $55.00.In A Modern Maistre, Owen Bradley has sought to defend both the theoretical penetration and the practical wisdom of Joseph de Maistre, most famous of all "reactionaries" or royalist opponents of the French Revolution. (...) Bradley's own explicit philosophical premises are those of the contemporary academic Left—the blend of Foucault, Adorno, and other authors commonly known as "theory." He defends Maistre's claims on our attention partly by pointing to the kinship between the latter's critique of the Enlightenment and that of Foucault, Adorno, et al. Further, Bradley reminds us of the intimate relation between anti-revolutionary thought and historicism, here understood as the doctrine that new climates of belief and social arrangements always have their roots in what precedes them. In this as in other respects he allows us to see the kinship between the thought of Maistre and that of his younger and more liberal contemporary Tocqueville.Maistre was, moreover, a seminal thinker for the French tradition of sociology whose best-known representatives are Comte and Durkheim, and which, like him, was concerned above all with the religious conditions of social order. Maistre was himself a disciple not just of Vico's New Science but of Plato's Republic and Laws, works equally preoccupied with this topic. One of the most interesting themes of the book, in fact, is Maistre's concern with political theology.Maistre was particularly attracted, Bradley shows, to the neo-Platonic and possibly heterodox theology of Origen. The neo-Platonic emphasis on symbols, talismans, and cosmic hierarchy, according to Bradley, helped Maistre formulate his criticism of the "mechanical philosophy" of the Cartesian Enlightenment, the metaphysical premise, according to Maistre, of the Revolution. Maistre, Bradley shows us, argued against the Enlightenment's attempt to replace a politics dependent on faith with one based on modern science partly by showing that modern science itself has its roots in mysticism, magic, and enthusiasm. The Enlightenment, which understood itself as entirely secular in spirit, was ruled by a project of salvation descended from ancient gnosticism. As the gnostics sought salvation through the rejection of the world of creation, the Enlighteners sought political salvation through a rejection of all traditions and institutions, a project which culminated in the Jacobin Terror.But political violence, in Maistre's view, does not stem from theological error alone. According to Maistre, "sacrifice" in the larger sense is central to all human societies. The problem of political order is in large part how to channel the impulse to collective cruelty, which is necessary to political order but can be restrained or allowed to run [End Page 287] wild. Politics is largely theater and symbol; the wise use of these elements is indispensable for taming the love of violence.Maistre's famous assertion of the authority of the Pope is not, Bradley insists, a formula for theocracy; rather, the preservation of a spiritual power distinct from and independent of the sovereign serves to check tyranny without subverting sovereignty (132). Such a spiritual power is necessary partly to preserve "unity of fables, which will never happen without unity of doctrine and authority" (195).Maistre's interest in political theology is continuous with an interest in the political significance of cosmology. Every society, Maistre held, including the Enlightenment, has a view of the cosmos to which its conception of society precisely corresponds. Maistre himself seeks to inflect modern cosmology in various ways. Like Tocqueville and Vico, Maistre uses the doctrine of historical forces to propound a teaching on Providence. The Jacobins themselves, Maistre asserts, were instruments of Providence. Far from emancipating mankind, the Revolution "abruptly shortened" the "chain that binds man" within his proper bounds (215).Bradley does Maistre a valuable service by criticizing misinterpretations of his thought by later defenders of extra-constitutional authority, like Maurras and Carl Schmitt; Maistre himself, Bradley shows, was deeply concerned to preserve constitutional legitimacy and opposed absolutism. Bradley's most interesting chapter is his last one, on Maistre... (shrink)

Assuming an inaccessible cardinal $\kappa$ , there is a generic extension in which $MA + 2^{\aleph_0} = \kappa$ holds and the reals have a $\Delta^2_1$ well-ordering.

Over the course of the last four decades, William Leon McBride has distinguished himself as one of the most esteemed and accomplished philosophers of his generation. This volume—which celebrates the occasion of his seventy-fifth birthday—includes contributions from colleagues, friends, and formers students and pays tribute to McBride’s considerable achievements as a teacher, mentor, and scholar.

Canonical theists insist that the Church initially canonized a Trinitarian ontology, leaving epistemic convictions to speak for themselves. Pursuing epistemology is a vital exercise in its own right. Within this, particularism is compatible with metaknowledge, with a doctrine of analogy, and with the propositional content of Christian theism. We can also build on past insights and accommodate ordinary believers who have no idea what epistemology is. This program overlaps with the work of Plantinga but differs in its analysis of the (...) Holy Spirit and argues that a diachronic account of warrant can better handle the problems to be faced. (shrink)

The individual soul is an ageless idea, attested in prehistoric times by the oral traditions of all cultures. But as far as we know, it enters history in ancient Egypt. I will begin with the individual soul in ancient Egypt, then recount the birth of the world soul in the Pythagorean community of ancient Greece, and trace it through the Western Esoteric Tradition until its demise in Kepler's writings, along with the rise of modern science, around 1600 CE. Then I (...) tell of the rebirth of the world soul recently, in new branches of mathematics. (shrink)

This essay is a review of Daniel Garber's "Descartes' Metaphysical Physics" (Chicago U P 1992) and Michael Friedman's "Kant and the Exact Sciences" (Harvard U P 1992). Garber's study of Descartes is scrupulous but his historicist assumptions result in a failure to grasp Descartes' originality or the unity and power of his thought. Friedman, by taking Kant's conception of science seriously, sheds great light on Kant's thought generally and implicitly raises important philosophical problems for the present day.

Corruption prevention can be more effective if it does not rely merely on legal enforcement. This theoretical review aimed to propose a hypothetical psychological model capable of explaining the behavior of corruption. Moral disengagement is a variable that is considered ontologically closest in “distance” to the variable of corruption behavior. Counterfeit self, implicit self-theory, ethical mindset and moral emotion are taken into account as the pivotal factors of the corruption behavior and its mechanism of moral disengagement. Counterfeit self along with (...) some moderating variables are regarded to “set” one’s future corrupt behavior based on his/her past/prior ethical or unethical behavior and moral emotions. This review discovered a conjectural-theoretical model of the corruption psychology. It can be used to design a social intervention and training for individuals to manage the mindset and emotion that can buffer counterfeit self effect. In addition, the users of these research findings are recommended to be aware of the surroundings that consist of groups of people with particular ethical mindset, moral emotion proneness and self-theory. (shrink)

Political humor and satire are, perhaps, as old as comedy itself, and they are crucial to our society and collective sense of self. In a poignant, pithy, but not a ponderous manner, Al Gini and Abraham Singer delve into satire’s history to rejoice in its triumphs and watch its development from ancient graffiti to the latest late night TV talk show.

A travers les faits et manifestations considérés comme irrationnels par l'entendement scientiste et positiviste, on décèle du point de vue de la philosophie de l'esprit une rationalité poétique qui est à l'oeuvre dans tout esprit humain. Ce super-rationalisme qui intègre en même temps le sensible et le rationnel obéit à une logique du symbolisme qu'on retrouve dans l'ontologie africaine. L'africanisme ontologique induit une philosophie de l'invisible où la connaissance intuitive libère l'esprit du dogmatisme rationaliste. Il permet d'appréhender l'Etre dans sa (...) totalité en examinant la question du rapport à soi, et du rapport à l'autre à travers la figure du sage africain. Aujourd'hui, la rencontre des cultures et des civilisations permet un croisement des rationalités et une pluralité de valeurs qui fondent le nouvel humanisme dont nous nous réclamons. Un humanisme spirituel basé sur le respect et la compréhension de l'autre par la différence de sa pensée et de ses attributs socio-psychologiques. (shrink)

O objetivo deste artigo é examinar a relação entre ser e perceber a partir da análise do princípio central da filosofia de George Berkeley - esse est percipi -, conforme é apresentado na obra A treatise concerning the principles of human knowledge. Para desenvolver essa análise e seguindo o tratamento dado por Grayling à fundamentação desse princípio, pretendemos mostrar que os argumentos de Berkeley se dispõem em três níveis: o estritamente empírico ; o fenômenico ; e o metafísico que, em (...) última instânci, explica os dois anteriores. (shrink)