_The Good Life of Teaching_ extends the recent revival of virtue ethics to professional ethics and the philosophy of teaching. It connects long-standing philosophical questions about work and human growth to questions about teacher motivation, identity, and development. Makes a significant contribution to the philosophy of teaching and also offers new insights into virtue theory and professional ethics Offers fresh and detailed readings of major figures in ethics, including Alasdair MacIntyre, Charles Taylor, and Bernard Williams and the practical philosophies (...) of Hannah Arendt, John Dewey and Hans-Georg Gadamer Provides illustrations to assist the reader in visualizing major points, and integrates sources such as film, literature, and teaching memoirs to exemplify arguments in an engaging and accessible way Presents a compelling vision of teaching as a reflective practice showing how this requires us to prepare teachers differently. (shrink)

This Special Issue commemorates the 60th anniversary of Business & Society with nine rigorous literature reviews that address important societal problems and provide opportunities for theory development in the business and society field; in this introduction we present an overview of the Special Issue. With the theme “Building on Its Past,” the nine articles address a host of contemporary issues, including climate change, wicked problems, business and human rights, human health, certifications standards, the governance of artificial intelligence, stakeholder engagement, stakeholder (...) theory, and corporate political activity. Together, these reviews offer a wealth of suggested themes, theories and approaches that can drive our research forward for the next decades in business and society research and practice. Using the lens of a miner-prospector continuum to categorize the diversity of articles within this special issue, a common theme emerges across the portfolio of reviews: they all call for a more systemic and integrative perspective toward studying the complex interactions that link business and society actors and issues. Building on these findings, we encourage future scholars to fill long-standing researched gaps through a more open systems approach, which supports both contextually sensitive and multi-level and multi-disciplinary approaches to address grand societal challenges. We conclude with specific suggestions as to how business and society scholars might use an open systems approach, including embracing methodologies to address complex causal pathways, theorizing with a view towards spanning external and internal elements of an organization, and reflecting on the temporal and spatial dynamics of complex systems. (shrink)

A COMPANION TO AESTHETICS This second edition of A Companion to Aesthetics examines questions that were among the earliest discussed by ancient philosophers, such as the nature of beauty and the relation between morality and art, while also addressing a host of new issues prompted by recent developments in the arts and in philosophy, including coverage of non-Western art traditions and of everyday and environmental aesthetics. The volume also canvases debates regarding the nature of representation, the relation between art and (...) truth, and the criteria for interpretation, which are among the most hotly discussed topics in contemporary philosophy. In this extensively revised and updated edition, 168 alphabetically arranged articles provide comprehensive treatment of the main topics and writers in aesthetics. Major additions include historical overviews from the prehistoric to the present and a section on the individual arts. A Companion to Aesthetics will serve students of philosophy, literary criticism, and cultural studies - as well as the educated general reader - both as a work of reference and, with its many substantial essays, as a guide to the best thinking about the arts from the ancient Greeks to the dawn of the twenty-first century. (shrink)

Nulla dies sine linea (Pline l’Ancien à propos d’Apelle) « Regarde de tous tes yeux, regarde » (Jules Verne et Georges Perec) « Travaille ton instrument » (Pierre Schaeffer) Essentielle à toute activité artistique, la pratique d’exercices est pourtant rarement interrogée en tant que telle. Qu’est-ce qu’un exercice artistique? Quelles perspectives la pensée de l’exercice permet-elle d’ouvrir sur la compréhension des pratiques artistiques, sur leurs liens avec les savoirs et les techniques, su...

L’ornement n’existe pas en soi, il est ontologiquement dépendant d’une réalité (artistique ou non) antérieure à lui – mais de nombreux ornements sont détachables de leur support. La secondarité de l’ornement explique sa propension à pulluler. L’ornement entretient ainsi avec l’œuvre ornée un rapport ambigu : il tend à l’affaiblir (par sa prolifération) non moins qu’à la construire (par le liant ou l’éclat qu’il lui donne). En musique et dans l’art oratoire notamment, l’ornement est essentiel. Dans tous les cas, l’ornement (...) vise à présenter l’œuvre ; dans certains cas même, l’ornement vaut pour lui-même, comme pure jubilation de la vie et « manifestation de soi » sans destinataire. (shrink)

Review of Lenn Goodman's On Justice (1st 3d.).

En 1657, Nicolas Poussin peint une Fuite en Égypte au voyageur couché. La toile disparaît ensuite pendant plusieurs siècles. Dans les années 1980, plusieurs versions du tableau réapparaissent, de grands experts mondiaux s'opposent, des laboratoires d'analyse et des tribunaux s'en mêlent et nombreux sont ceux - galeristes, experts, directeurs de musée, conservateurs, etc. - à vouloir authentifier et s'approprier le chef-d'oeuvre. L'une des versions sera finalement acquise pour 17 millions d'euros par le musée des Beaux-Arts de Lyon. De quoi nous (...) parle cette histoire aux allures d'intrigue policière? Pourquoi une telle débauche d'énergie, de controverses et d'argent pendant autant d'années? Qu'est-ce qui fait la valeur - économique, esthétique - d'une oeuvre d'art? Et d'où vient cette aura attachée aux créateurs et aux oeuvres? (shrink)

While Kwasi Wiredu’s name is associated with the genesis of modern African philosophy, there are some aspects of his work that are in tension. Although Wiredu is an advocate of a modernized and science-based philosophical orientation, on the African continent, he is also equally committed to a possibility of the existence of philosophy in traditional African society. In the development of his philosophical theses, it appears that he relies on both sources for his method and argument. It is this dual (...) usage of two conflicting systems that leads to a tension in some aspects of his philosophy. In addition, Wiredu’s philosophy is in serious respects shaped by the postcolonial era it emerges from. In part, his thinking is a response to colonialism, and in another part, an attempt at overcoming the effects of colonialism. My aim is to show how Wiredu’s philosophy is ultimately a product of these contradictory forces. (shrink)

The problem of interdependence is crucial for understanding the climate, with its interactions between land, water and atmosphere, as well as with human activities, past and future. The concept of interdependence expresses two types of relationship, that of causality and that of responsibility. For the problems of climate governance as understood as a statistical average in the Conferences of the parties (COP), causal dependence is impossible to reconstruct precisely, notably because of the complexity of these phenomenons. However, dependence does not (...) only concern the domain of being, falling within the natural sciences and social sciences and human descriptivo-predictive. It also concerns the ought-to-be and therefore the normative sciences (ethics, political thery, law and normative economy). Here interdependence is much more problematic since it is opposed to freedom. The article discusses the various interdependencies and political solutions that are offered to take care of this needs, architectures for discussing climate change politically: systems (N. Luhmann) and deliberation (J. Habermas). He proposes then another solution, that of the moral and political consediration. (shrink)

Historically, society has not had a robust, institutionalized ethic for how animals should be treated. Before the Animal Welfare Act, the only laws constraining animal use in society were the anticruelty laws forbidding sadistic, deviant, purposeless, deliberate, unnecessary infliction of pain and suffering on animals, or outrageous neglect. These laws, both by statute and by judicial interpretation, did not apply to socially accepted animal uses such as research or agriculture. Because the overwhelming use of animals in society was in agriculture, (...) aimed at providing food, fiber, locomotion, and power, and because the key to agricultural success was having healthy animals, good husbandry and good care were enforced by the most powerful sanction, self‐interest; the anticruelty laws were only there for society to manage sadists and psychopaths unmoved by self‐interest. But with the emergence of new kinds of “normal” animal use—such as intensive agriculture and animal research, both of which caused animal pain and suffering that did not fall under the anticruelty ethic—society was forced to create a new ethic for animals that went “beyond cruelty.” The Animal Welfare Act was a start, but it did not address all of the ethical concerns that society has had about the treatment of animals. As evidence of the need for a new ethic for animals, thousands of bills pertaining to animal welfare have been promulgated across the United States in the last decade. The new ethic for animals essentially applies much of our social ethic for humans, mutatis mutandis, to the treatment of animals and embodies the desired protections in the legal system. (shrink)

Presented at the Israeli Philosophical Association, at the Technion, in Spring 1988.