The present study explored a multi‐construct model of moral development. Variables commonly seen in the moral development literature, such as family interactions, spiritual life, ascription to various sources of moral authority, empathy, shame, guilt and moral judgement competence, were investigated. Results from the current study support previous research that the three moral emotions of empathy, shame and guilt interrelate. Further, it was found that the relationship one has with a higher power (spirituality) involves empathy and guilt. Implications for moral education (...) are discussed. Future research should continue to explore a multi‐construct model of morality. (shrink)

Philosophy of Communication Ethics is a unique and timely volume that creatively examines communication ethics, philosophy of communication, and "the other.".

BackgroundInvolvement of adolescent girls in biomedical HIV research is essential to better understand efficacy and safety of new prevention interventions in this key population at high risk of HIV infection. However, there are many ethical issues to consider prior to engaging them in pivotal biomedical research. In Uganda, 16–17-year-old adolescents can access sexual and reproductive health services including for HIV or other sexually transmitted infections, contraception, and antenatal care without parental consent. In contrast, participation in HIV prevention research involving investigational (...) new drugs requires adolescents to have parental or guardian consent. Thus, privacy and confidentiality concerns may deter adolescent participation. We describe community perspectives on ethical considerations for involving adolescent girls in the MTN 034 study in Uganda.MethodsFrom August 2017 to March 2018, we held five stakeholder engagement meetings in preparation for the MTN 034 study in Kampala, Uganda (NCT03593655): two with 140 community representatives, two with 125 adolescents, and one with 50 adolescents and parents. Discussions were moderated by the study team. Proceedings were documented by notetakers. Summary notes described community perspectives of adolescent participation in HIV research including convergent, divergent or minority views, challenges, and proposed solutions.ResultsMost community members perceived parental or guardian consent as a principal barrier to study participation due to concerns about adolescent disclosure of pre-marital sex, which is a cultural taboo. Of 125 adolescent participants, 119 (95%) feared inadvertent disclosure of sexual activity to their parents. Community stakeholders identified the following critical considerations for ethical involvement of adolescents in HIV biomedical research: (1) involving key stakeholders in recruitment, (2) ensuring confidentiality of sensitive information about adolescent sexual activity, (3) informing adolescents about information to be disclosed to parents or guardians, (4) offering youth friendly services by appropriately trained staff, and (5) partnering with community youth organizations to maximize recruitment and retention.ConclusionsStakeholder engagement with diverse community representatives prior to conducting adolescent HIV prevention research is critical to collectively shaping the research agenda, successfully recruiting and retaining adolescents in HIV clinical trials and identifying practical strategies to ensure high ethical standards during trial implementation. (shrink)

Allen Wood “What is the human being?” Kant sometimes treated this question as the most fundamental question of all philosophy: “The field of philosophy in the cosmopolitan sense can be brought down to the following questions: 1. What can I know? 1. What ought I to do? 1. What may I hope? 1. What is the human being? Metaphysics answers the first question, morals the second, religion the third, and anthropology the fourth. Fundamentally, however, we could reckon all of (...) this to anthropology, because the first three questions refer to the last one”.[i]. (shrink)

Barry Allen explores the concept of knowledge in Chinese thought over two millennia and compares the different philosophical imperatives that have driven Chinese and Western thought. Challenging the hyperspecialized epistemology of modern Western philosophy, he urges his readers toward an ethical appreciation of why knowledge is worth pursuing.

" Barry Allen shows what truth has come to mean in the philosophical tradition, what is wrong with many of the ways of conceiving truth, and why philosophers ...

This two-part study analyzed some of the ethical choices made by founding entrepreneurs during the creation and development of their ventures in order to identify the areas in which founding entrepreneurs must make decisions related to ethics or social responsibility during venture creation and development. Content analysis was used to identify decisions with ethical components and/or implications from in-depth interviews with 10 successful business founders. The research for part one of the study was guided by the following research question: In (...) what areas must entrepreneurs make decisions with ethical and/or social responsibility implications during new venture creation and development? The authors identified four distinct categories of decisions where ethical or social responsibility components exist: (1) individual entrepreneurial values-related decisions, (2) organizational culture/employee well-being decisions, (3) customer satisfaction and quality decisions, and (4) external accountability decisions. In the second part of the study, the decisions identified in part one were analyzed using a framework derived from prior research in ethics. This framework was developed from the work of Kant (1964) who theorized about human morals and Rawls (1971) who developed theories about justice. Part two of the study was guided by the following research questions: Do entrepreneurs have values and ethics similar to those held by society in general? If they don’t, how do their values and ethics differ? The comparison revealed that the ethics and/or values that the entrepreneurs either explicitly or implicitly acknowledged were in fact similar to those of society in general. (shrink)

In this open peer commentary, we categorize the possible “neuroscience in national security” definitions of misuse of science and identify which, if any, are uniquely presented by advances in neuroscience. To define misuse, we first define what we would consider appropriate use: the application of reasonably safe and effective technology, based on valid and reliable scientific research, to serve a legitimate end. This definition presents distinct opportunities for assessing misuse: misuse is the application of invalid or unreliable science, or is (...) the use of reliable scientific methods to serve illegitimate ends. Ultimately, we conclude that while national security is often a politicized issue, assessing the state of scientific progress should not be. (shrink)

R T Allen; Idealism, Theism and Education: some footnotes to Gordon & White, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 283–.

R T Allen; The Philosophy of Michael Polanyi and its Significance for Education, Journal of Philosophy of Education, Volume 12, Issue 1, 30 May 2006, Pages 167–.

The fall of the former Soviet Union and the opening of the countries of Eastern Europe has prompted examination of why central planning failed, why capitalism with all its faults is succeeding, and what actions and institutions are necessary to move command economies toward successful, sustainable market economic systems. As they privatize State Owned Enterprises (SOE's) expectations are that the companies will function with the success experienced by western companies. Governments hope to derive tax revenue from company profits and expect (...) companies to provide jobs. Effecting the change is, however, far greater than changing the name plate on the door. Transition success will hinge upon institutional and infrastructure changes that need to be wide-spread. The ethical quagmire is that without changes in the infrastructure of the command economy system private enterprise is doomed to fail. Governments will then be deprived of the anticipated revenue streams emanating from businesses. Governments may then not be able to fulfill the economic and social expectations of their citizens. This would be not only counter-productive for businesses and government but also confusing and bewildering to the general populous. This paper explores structural impediments in transition economies and discusses how each blocks and distorts the formation of a true market economy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Interpretation of Plato's Parmenides: Zeno s Paradox and the Theory of Forms R. E. ALLEN PLATO'S Parmenides is divided into three main parts, of uneven length, and distinguished from each other both by their subject matter and their speakers. In the first and briefest part (127d-130a), Socrates offers the Theory of Forms in solution of a problem raised by Zeno. In the second (130a-135d), Parmenides levels a (...) series of objections against Socrates' theory, objections putatively meant as refutation. Then, after an interlude to explain an unfamiliar method of dialectic (135d-137c), that method is applied in the third part by Parmenides, with the help of the young Aristoteles (137c-166c). This final part forms more than two-thirds of the whole. I propose here to examine the first part of the dialogue, the interchange between Zeno and Socrates, and to examine it with special attention to the bearing which questions of dialectical structure and dramatic characterization may have upon its interpretation. It is perhaps here proper to indicate the general view of the dialogue which this discussion will help serve to recommend. Briefly, it is this. The Parmenides is a sustained examination of Plato's Theory of Forms, and the manner of examination is Socratic: the student is presented, not with a body of conclusions, but with a series of arguments whose implications he is left to think through for himself. When he has done so, he will realize that the Theory of Forms is proof against the objections here brought against it: the Parmenides provides no direct support for the thesis, currently popular, that Plato in later life ceased to believe that Forms exist. But though sound as far as it goes, the Theory of Forms does not go far enough: the Parmenides demonstrates that there is a range of problems, bound up with the application of unrestricted predicates, which Forms do not solve but are prey to. A broader theory is required, though a theory which may well contain the Theory of Forms as a part. The Parmenides, whose purpose is critical, leaves unanswered the question of what that theory may be. Zeno's Paradox and the Theoryof Forms (127d-130a) It is Zeno who begins the dialectic of the Parmenides,and fittingly, he begins it with a paradox. If there are many things, the same things must be both [143] 144 HISTORY OF PHILOSOPHY like and unlike. But this is impossible: unlike things cannot be like, nor like things unlike. Therefore, there cannot be many things (127e). Socrates' reply begins with a solution, and ends with a challenge. There exists, alone by itself, a Form of Likeness, and also a Form of its opposite, Unlikeness. The things we call 'many' are both like and unlike; but in this they differ from the Forms in which they partake. For things which are just alike (abr& r& 6uoLa)1 cannot be unlike, nor things just unlike alike. But it is no more surprising that the same things should partake both in Likeness and Unlikeness than it is that a thing should be both one and many by partaking in both Unity and Plurality. Still, Unity itself is not many, nor Plurality one. And so with other Forms: Socrates would be filled with wonder if someone could show that Likeness and Unlikeness, Unity and Plurality, Rest and Motion, and the other Forms, can be combined with (~v'rK~p&vvwOaO and separated from (SLaKotp~0a,) each other. Forms cannot be qualified by their opposite. 2 Socrates' denial is a conjunction. Several translators, including Cornford and Taylor, have rendered ~v3,~p&vvvaOa~ ~as &aKps as though it were a disjunction, 'combined or separated'. The reason for this was no doubt stylistic; but the Greek means, not 'or' but 'and', and logically, the difference is important. Zeno and Parmenides are challenged to prove, not one of two alternatives, but both together. This conclusion rests on more than a Kas In the Sophist, knowing how to separate (&a~ps 253e 3) according to kinds is equivalent to distinguishing (&a~m~a0a~ 253d 1) according to kinds, and both are equivalent to not believing that the same Form is different or a different Form the same (253d 1... (shrink)

A principios de 2018, fueron presentados varios proyectos de ley con el objeto de regular el acceso gratuito a los servicios públicos de salud y de educación superior de aquellos migrantes internacionales que no revistieran la condición de “residentes permanentes” sobre la base de criterios de “reciprocidad”. Durante casi dos semanas, los proyectos concentraron gran parte de la atención mediática, instalándose como tema prioritario de la agenda pública. A través del análisis de dichos proyectos y de su tratamiento en la (...) prensa digital hegemónica, este trabajo propone una exploración de las narrativas que circularon en relación al acceso gratuito de la población migrante a la salud, para posteriormente indagar sobre los efectos simbólicos que produce la hipervisibilización de una determinada posición política sobre el tema. Se aplicó una metodología cualitativa centrada en los análisis de discurso y de contenido con el objetivo de analizar la articulación entre el discurso jurídico y el discurso mediático e indagar el modo en que las narrativas que circulan a través de los medios hegemónicos instituyen y son instituidas por el imaginario social sobre la gratuidad del acceso a la salud para la población migrante. Como resultado, fue posible identificar tres operaciones discursivas: (a) el desplazamiento de la idea de salud como derecho a la salud a un objeto de negociación diplomática basada en la reciprocidad; (b) la asociación del desborde de los servicios de salud con la demanda de atención por parte de los migrantes, lo que oculta el carácter estructural de las deficiencias del sistema de salud, vinculadas a la regresividad de las políticas neoliberales en lo que respecta al reconocimiento de derechos sociales básicos, como la salud; (c) la negación de estos otros bajo el mecanismo del chivo expiatorio, representándolos como una “amenaza social” y como los “no merecedores” de la gratuidad. (shrink)

Introducing the sixth and final installment of the Common Knowledge symposium “Apology for Quietism,” Allen looks at the symposium retrospectively and concludes that it has mainly concerned “sage knowledge,” defined as foresight into the development of situations. The sagacious knower sees the disposition of things in an early, incipient form and knows how to intervene with nearly effortless and undetectable (quiet) effectiveness. Whatever the circumstance, the sage handles it with finesse, never doing too much but also never leaving anything (...) undone that must be accomplished. Quiet, when it is knowingly and effectively quiet (not pusillanimous or poor in spirit), is about what not to do, how not to approach a problem, what not to decide, what is not known, what will not work. Allen explains these principles in terms of traditional Chinese thought, Daoist and Confucian: wei we wei, or “doing-not-doing,” means effective inaction. What makes such wisdom possible is not mystical insight, he argues, but discipline in a certain kind of art. The sage has no need of reasons (let alone doctrines), only effectiveness; and he does not need truth or justice, only subtlety. The detachment of a quietist has little, if anything, to do with transcending perspectives. Detachment is good as a means to flexibility, and instead of transcending perspectives, a sage is skilled in the quiet art of never getting stuck in one. To be effectively quiet is not so much to be silent as to be inaudible, invisible; the sage “vanishes into things.”. (shrink)

2018 Reprint of the 1913 Edition. As a Man Thinketh was first published in 1903. In it, Allen describes how man is the creator and shaper of his destiny by the thoughts which he thinks. We rise and fall in exact accordance with the character of the thoughts which we entertain. Our environment is the result of the thoughts that we harbor and the behavior that our thoughts bring about. Part of the New Thought Movement, Allen reveals the (...) secrets to having the most fulfilling existence possible, guided by a proper understanding and appreciate of how thought shapes our lives. Allen advises on how to better manage our thoughts and how to direct them into more constructive behavior. Though written more than one hundred years ago, the language and resonance of this classic still hold up today, inviting each of us to reflect not on the world and others, but our own thoughts and how to regain their possession. The title for the essay comes from the Bible: "As a man thinketh in his heart, so is he," Proverbs, chapter 23, verse 7. In more than a century, As A Man Thinketh has become an inspirational classic, selling millions of copies worldwide and bringing faith, inspiration, and self- healing to all who have encountered it. (shrink)

This new anthology provides primary texts undergirding Diogenes Allen's earlier work, Philosophy for Understanding Theology, making for a valuable theological ...

"The discovery of the law of Evolution in the material world has prepared men for a knowledge of the law of cause and effect in the mental world.... In the realm of thought and deed, the good survives, for it is ''fittest;'' the evil ultimately perishes. To know that the ''perfect law'' of Causation is as all-embracing in mind as in matter, is to be relieved from all anxiety concerning the ultimate destiny of individuals and of humanity-''For man is man (...) and master of his fate'' and the will in man which is conquering the knowledge of natural law will conquer the knowledge of spiritual law.... In this volume I have tried to set down some words indicative of this Law and this Destiny, and the manner of its working and its building." - JAMES ALLEN - A Complete and Unabridged edition of James Allen''s book The Mastery of Destiny. Part of The Works of James Allen Series. Other Books by James Allen:- Above Life''s Turmoil All These Things Added As a Man Thinketh Byways of Blessedness Entering the Kingdom (Part of- "All These Things Added") Foundation Stones to Happiness and Success From Passion to Peace From Poverty to Power James Allen''s Book of Meditations for Every Day in the Year Light on Life''s Difficulties Man: King of Mind, Body and Circumstance Men and Systems Morning and Evening Thoughts Out from the Heart (Sequel to "As a Man Thinketh") Poems of Peace The Divine Companion The Eight Pillars of Prosperity The Heavenly Life (Part of-"All These Things Added") The Life Triumphant The Path to Prosperity (Part of-"From Poverty to Power") The Shining Gateway The Way of Peace (Part of-"From Poverty to Power") Through the Gate of Good. (shrink)

Principled discussions of civil rights became inherently less likely as a direct result of the observation by Earl Warren, in Brown v. Board of Education, that, respecting freedmen, “Education of Negroes was almost non-existent, and practically all of the race were illiterate,” and in proportion as that observation increasingly became the foundation of common opinion on the subject. Warren's observation was not true in any meaningful or non-trivial sense. Nevertheless, it served to perpetuate the myth of a backward people needing (...) help to catch up instead of the truth of a people being held back. That is the perspective – the disadvantaged group perspective – that ultimately infected all discussion of civil rights, even after the designation of so-called “disadvantaged groups” had been extended beyond American blacks. To define civil rights, we may well begin with what all mankind would likely recognize. Thus the dictionary definition of “civil rights” stands: “the rights that belong to all individuals in a nation or community touching property, marriage, and the like.” In that definition the term “rights” may be further expanded to mean “legitimate claims,” following the definition of right as law – as “a claim or title or interest in anything whatever that is enforceable by law.” This definition applies with minimal distinction of regimes intruding and, therefore, without the host of recent complications in the United States that create the impression that civil rights have something to do with pluralism. Previously, the generic definition was thought to exhaust the meaning of the term in the United States. (shrink)

I appreciate very much the thoroughness with which Jocelyne St-Arnaud has analyzed the text of my paper. As she points out, the major source of difference between our approach to the authors under consideration derives from a preference for an ethical and political perspective on her side and a preference for a metaphysical perspective on mine. However, there are a few key points in interpretation that need to be addressed which go beyond this central difference in orientation.

Education is a violent act, yet this violence is concealed by its good intent. Education presents itself as a distinctly improving, enabling practice. Even its most radical critics assume that education is, at core, an incontestable social good. Setting education in its political context, this book, now in paperback, offers a history of good intentions, ranging from the birth of modern schooling and modern examination, to the rise (and fall) of meritocracy. In challenging all that is well-intentioned in education, it (...) reveals how our educational commitments are always underwritten by violence. Our highest ideals have the lowest origins. Seeking to unsettle a settled conscience, Benign Violence: Education in and beyond the Age of Reason is designed to disturb the reader. Education constitutes us as subjects; we owe our existence to its violent inscriptions. Those who refuse or rebel against our educational present must begin by objecting to the subjects we have become. (shrink)

Noel Hendrickson believes that free will is separable from the “evaluative intuitions” with which it has been traditionally associated. But what are these intuitions? Answer: principles such as PAP, Β, and UR (6). The thesis that free will is separable from these principles, however, is hardly unique, as they are also eschewed by compatibilists who are unwilling to abdicate altogether evaluative intuitions. We are told in addition that there are “metaphysical senses” of free will that are not “relevant to responsibility” (...) (4). Yet Hendrickson’s rejection of the above principles depends upon them being less certain than his “intuitions of responsibility” (6). Moreover, he later speculates about the relationship between free will’s “metaphysical (and) responsibility securing roles” (8-10). Our evaluative intuitions are finally said to “concern when a person should be evaluated as responsible (and so blameworthy and praiseworthy)” (3). If these intuitions are not “evidence of the set of the conditions for responsibility,” as Hendrickson supposes, then those conditions entail neither blameworthiness (BW) nor praiseworthiness (PW). Thus, I shall take Hendrickson’s 1 thesis (A) to be that responsibility entailing either BW or PW (BW/PW) can be separated from free will (but not responsibility per se). (shrink)

In this paper, I use hooks' idea of the homeplace to analyze what may look like a retreat into the home as an act of resistance to the multiple gazes that moderate- and low-income Black women face in their everyday lives as residents of a low-income Black neighborhood in Chicago. This research employs ethnographic methods to explore the lived experiences of African American women living in Lake Parc Place, a mixed-income public housing development.Five years of participant observation data, a series (...) of longitudinal in-depth interviews with seven women, and 29 in-depth semi-structured interviews are used to analyze the meanings that these women attached to their homes and how these interacted with and shaped their social relationships with their neighbors asthey negotiated several sources of surveillance and scrutiny once they left their apartments. (shrink)

Focusing on the analysis of Athens' relations with both Greeks and non-Greeks as recorded in extant fourth-century decrees, this paper challenges the applicability of the notion of Greek/barbarian antithesis to the interpretation of formal diplomatic exchanges between Athens and the non-Greek states. A comparison of the types of decrees and honors reveals a remarkable uniformity in the forms of Athens' foreign relations irrespective of the ethnicity of honorands. The distribution of honors among individuals and groups of recipients within single decrees (...) further demonstrates that the Athenian honorific system typically elevated individuals over communities they represented, suggesting that political differences between Athens and non-Greek states did not adversely influence the methods of exchanges between them. Apart from the provisions contained in the decrees, this paper also considers their function within the city as monuments that attest to the important place of philobarbaric discourse and practice in fourth-century Athens. (shrink)

Testimony, even in the well-worked parts of antiquity, continues to accrue, some from new papyri, some from texts long known but overlooked. In the result the critic is discomfited, honest men come by their own. οιόνδ' πέβη τόδε πργμα. This document, which consists of two lives of Homer and the Agon inserted between them, has long been derived from the Μουσεîον of Alcidamas. The conjecture was contested and the survival of Alcidamas denied. The publication of twenty-five lines from a papyrus (...) of s. II.–III. p. C. by Professor J. G. Winter , containing a Homeric biography signed αλκι] δαμαντος περι ομηρου put an end to the matter. See on the whole question Mr. Winter's remarks and a paper by Sig. Carlo Gallavotti of Bologna, Rivista di Filologia, 1929, 31. (shrink)