“One, two, three—but where’s the fourth?” When Socrates counts to open the paired dialogues Timaeus-Critias he points to the three who are present, but he points most emphatically to a fourth who is absent—“sick,” Timaeus reports. Who are one, two, and three? But especially who, is the fourth, that ostentatiously absent fourth?

My intentions here are fourfold. First, I aim to provide an overview of the ethics-related activities that are regularly taking place in our universities today, looking initially at teaching in particular, and then considering the broader picture. Second, I want to consider what professional ethics does and should involve, and to raise certain questions about the relation between its concerns and the sorts of teaching the university can legitimately provide. Third, the current emphasis in professional ethics with the virtues, a (...) focus borrowed from academic philosophy is, I’ll argue, not altogether well suited to what is needed from professional activities and expertise. I end, fourth, with some suggestions, first, as to how a compromise moral theory might better suit the needs of the professions and, second, how professionals might best involve themselves in ethical debate and decision-making. (shrink)

Paul Ricoeur repeatedly maintained that his philosophical reflection was autonomous from theological influence. Those who seek to contest this view have hitherto sought to deny the autonomy of philosophy from theology, but this article makes a more radical argument: not that philosophy is not autonomous, but that autonomy is not philosophical. According to Ricoeur’s own understanding of the structure of philosophical systems, the very notion of autonomy to which philosophy makes claim can only be thought as a theological notion. The (...) argument has two parts. First, philosophy is theological in its own structure, and secondly, the relation between philosophy and theology can only be thought theologically. (shrink)

Eric Katz says the arguments for deextinction are depressingly familiar … and he’s right! The creation – or recreation – of ‘necrofauna,’ he says, ‘recycles old issues and debates in the field’ (p....

Gilles Deleuze's ideas are indispensable to understanding how truth and ethics no longer have theological reference points. Watkin's biblical critique enables us to culturally reengage with our Deleuze-influenced society.

The aim of this chapter is to try to answer the question ‘What makes a teacher a good teacher?’ or at least to frame this question so that it encourages intelligible answers. Part of the problem is that there is a lack of consensus about questions of pedagogic methods and effectiveness, and this is an inevitable consequence of the contests that pervade different and competing conceptions of education. This chapter helps to frame a discussion of this issue.

The focus of this chapter's discussion is on the specific nature of teacher knowledge, including KT (propositional knowledge), KH (know‐how), KA (knowledge by acquaintance) and their interrelationship. There are features of teaching that it may share with other occupations, namely those associated with craft, executive technician and technician occupations. There are also features of teacher knowledge that are specific to teaching, which receive attention in the literature.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 127.2 (2006) 293-303 [Access article in PDF] Some Late Sonnets of Gildersleeve Found at Sewanee Christopher M. McDonough University of the South e-mail: [email protected] Basil Lanneau Gildersleeve, the eminent classicist who founded this journal, is remembered primarily as an authority on matters of grammar and philology; he was in addition something of a poet, although of limited ability, who specialized in sonnets.1 In the (...) archives of the University of the South in Sewanee, Tennessee, I recently found a number of sonnets written by Gildersleeve, all of them apparently from late in his long life.2 As these may be of interest to the readership of this journal, AJP's current editor has graciously allowed these nugae of her distinguished predecessor to be reprinted here.What follows below are seven sonnets written when Gildersleeve was evidently in or nearly in his nineties,3 all of which were copied in longhand by his niece, Mrs. Leon D. (Eleanor) Kirby, a longtime Sewanee resident.4 When and why Mrs. Kirby made these transcriptions is uncertain, [End Page 293] although her reasons appear to have been personal.5 She was not a practiced amanuensis (see below n. 14), and the text of the sonnets is largely as she copied them out, with only minor corrections.6 Because these require in places a little explication, I have supplied a brief commentary as well. From the appearance of his name fairly littering the footnotes, readers will ascertain that Professor Ward Briggs has been tremendously helpful to me in putting together this "Brief Mention."It was in one of his own late "Brief Mentions," in fact, that Gildersleeve outlined his theory that "the modern sonnet [is] an analogon on a large scale" to the elegiac distich (AJP 41.2 [1920]: 200 = Miller 1930, 402). As he continues, "The octave... represents the hexameter, the sextet, the pentameter, and the likeness to the latter is heightened by the use of terza rima."7 He ends his remarks on the matter thus: The Greeks kept prose and poetry steadily apart... but the elegiac distich was open to all; and I may claim Hellenic authority for introducing my sonnets into the company of grave grammarians. If that chiffonier Diogenes Laertius might try his hand on epigram, why not I try mine at sonnets? [End Page 294]In a letter to Paul Shorey, Gildersleeve had assessed his own poetic endeavors as "mere embroideries of more or less familiar texts" that are "at best... bits of versified rhetoric" (Briggs 1987, 346). On the other hand, as Shorey himself had maintained in a long New York Times tribute, "Everything that Gildersleeve did counted" (January 27, 1924, 14). No doubt the sonnets are of greater historical than literary value, although this is a judgment better perhaps left to the individual tastes of AJP's current company of grave grammarians. 1. Callimachus to Heraclitus (The Old Greek Page) They told me Heraclitus, thou wast dead. Death is the common lot, too well I know, Of every thing that lives and moves below The brazen heavens. But Ah! what tears I shed When I recalled how oft the hours sped. Unheeded they would come unheeded go While our discourse kept up its happy flow Until the sun sank to his ocean bed Long since, long since, my Halicarnassian friend [... thou hast returned to dust.] Thy play is over, and thy work is done. The angel Azrael who makes an end Of mortal men, thy tuneful voice hath hushed And yet thy Nightingales live on, sing on. 2. To Joseph Packard They told me Joseph Packard, thou wast dead Death is the common lot, too well I know, Of every thing that lives and moves below The brazen heavens. But Ah! what tears I shed, When I recalled how oft the hours sped. Unheeded they would come, unheeded go While our discourse kept up its happy flow. [Until the sun sank to his ocean bed] And now dear comrade, old Confederate friend Ashes to ashes art thou, dust to dust. The... (shrink)

Combining the fields of international trade theory, economic development, and economic growth, this text provides an advanced exposition suitable for graduate students as well as researchers at all levels. It combines mathematical rigour with an exceptional breadth of approaches, including institutions, history, and comparative economics. Existing research is exposited and evaluated, and numerous new results are included. The central themes of economic inequality, within and between nations, are discussed, as is convergence, or the reduction of inequality. Distinctive features of the (...) volume include a radical re-evaluation of the theoretical basis of the economic convergence model proposed by Barro and Sala-i-Martin, a new generalization of the standard HOS model, and a new concept, the economic environment, designed to model the effects of institutions in a more analytical and micro-founded manner is discussed. Uniquely, the real world examples included focus not only on countries participating fully in globalized trade, like China, but also those countries and regions failing to fully participate, specifically the Arab world and sub-Saharan Africa. The text concludes with a discussion of current issues in world economic governance, particularly the IMF and limitations of the Washington consensus, showing that some criticism fails to confront fundamental difficulties. (shrink)

"This book addresses the apparent contradiction in moral condemnation of good artworks.

This chapter contains section titled: Feeble Versions Robust Versions The Body View Who's Who? The Soul View The Reincarnation View Is There an Afterlife? Might I Live On?

In this comment, I raise a number of concerns about David Shoemaker’s adoption of the quality of will approach in his recent book, Responsibility from the Margins. I am not sure that the quality of will approach is given an adequate grounding that defends it against alternative models of moral responsibility; and it is unclear what the argument is for Shoemaker’s tripartite version of the quality of will approach. One possibility that might fit with Shoemaker’s text is that the tripartite (...) model is meant to be grounded in empirical claims about the structure of encapsulated emotions; but I argue that those empirical claims are not made out, and that regardless it is doubtful whether this is the most helpful model of the emotions to deploy in this context. In contrast, I propose that the quality of will approach is better defended in ethical terms, by reference to the vision of the value of living together as equals that is embodied in P.F. Strawson’s picture of the engaged attitude, and the emotions involved in it. (shrink)

The third volume in the Major Conservative and Libertarian Thinkers.

William J. Stuntz, The Collapse of American Criminal Justice, 413 pp. William Stuntz, who recently passed away, was the most influential criminal procedu...

The connection between ethics and theological vision has become increasingly important for ethics as we better appreciate how the moral agent is embedded in a framework that affectively and intellectually shapes her moral reasoning. Moral reasoning is always reasoning within (that is, within a moral framework, a religious worldview, and/or a set of ideological commitments). A similar framing occurs in literature, which I refer to as its “horizon.” A literary text's horizon comprises the theological and metaphysical commitments that are implied (...) by the text and that the reader relies on to make sense of it. I suggest that there is a parallel between how moral frameworks and literary horizons operate in that both shape moral judgment. I argue that in using literature as a resource for ethics, the same contemporary currents that have led us to appreciate the embeddedness of moral reasoning should also encourage us to give more careful attention to the theological or metaphysical vision implied by a text. Such a “theo-ethical” reading of literature provides a richer understanding of particular moral goods and the interplay between those goods and ethical themes like agency, hope, and redemption. I substantiate this claim with a reading of William Blake's Jerusalem: The Emanation of the Giant Albion. (shrink)

One of the next steps of integrating Pentecostal spirituality with the wider Christian spiritual tradition is to consider further glossolalia’s relationship to forms of prayer with a longer and more firmly established history. While some initial attempts to do so have connected glossolalia more closely to mystical prayer, there is ground for seeing some occasions of glossolalia also as ascetical prayer. Pentecostals and Catholics are particularly equipped to support this claim, if they can transcend some of their own typical views (...) of glossolalia and accentuate other tendencies within their own traditions. The result may be a clearer understanding of glossolalia for all interested parties, an understanding marked by new insights about glossolalia’s value as an unintelligible form of prayer that is widely available for regular use. (shrink)

This lecture examines Alexander Pope's depictions of passion and sentiment in a range of early writings, including his ‘Prologue’ to Addison's Cato, Eloisa to Abelard and An Essay on Man. It then shows how often Pope belittled his own forays into affectivity and relates that tendency to a wider interest in ‘sceptical perspectivism’. The presence of the latter is traced in other works such as John Gay's Trivia, Bernard Mandeville's Fable of the Bees and the 3rd Earl of Shaftesbury's Characteristics, (...) all of which – the last especially – are invoked to explain the dialogic methods employed in Pope's Rape of the Lock and his Dunciad Variorum. Finally, the argument suggests that, despite suffering a loss of self-confidence in the mid-1730s, Pope was able to recover his satirical idiom precisely by fusing his passionate and dialogic concerns in the Epilogue to the Satires of 1738. (shrink)

In this paper, I investígate a question in the Rhetoric surrounding the metaphorical sense of Aristotle’s topos: one can look to a location for “available means of persuasion,” evoking an image of seeing ; or topoi are viewed as “general lines of argument.” Are they places we go for arguments, or actual lines of arguments? The difference matters, given a propensity to view topoi as forerunners of argument schemes.