Business ethics is once again a hot topic as examples of improper business practices that violate commonly accepted ethical norms are brought to our attention. With the increasing number of scandals business schools find themselves on the defensive in explaining what they are doing to help respond to the call to teach ‘‘more’’ business ethics. This paper focuses on two issues germane to business ethics teaching efforts: the ‘‘targeted output’’ goals of teaching business ethics and when in the curriculum business (...) ethics should be taught. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:' CHRISTOLOGY FROM ABOVE' AND ' CHRISTOLOGY FROM BELOW' TIE TERMS ' Christology from above ' and ' Chrisogy from below' are much used today, nort only or en primarily in the serious literature of teology, hurt rather in V'aJiious polemical contexts, both theological and ecclesiastical. Here they often serve as symbols which distinguish one's own Chrristological position from those with which one disagrees. In this way they have (...) become practically equa.ted with two other terms, ' high ' Christology and ' low ' Christology, the former representing a position in which the divinity of Ohrist is stressed (its opponents often holding that this is to the detriment of the humanity), the latter a position in which his humanity is stressed (its opponents often holding that this is to the detriment or even exclusion of the divinity). 'Dhe position taken in this ess·a.y will be that such use of the terms ' Christology from above ' and ' Christology from below' is indeed a misuse, that it is an error,to equate them w~th ' high ' Christology and ' low ' Christology respectively. Rather, our position will be that ' Christology from above' and ' Christology from below' should refer both to an initial process from which Ohristo1ogy originates, as well as to a method for elaborating Ghristology on the basis of that process, while ' high ' Christology and ' 1ow ' Christology refer to the possible terms of Christologies ' from above ' ·and ' from below '. 'Christology from Below' The Process, or the Proximate Ground of Christology ' Christology from below ' as a process refers to the proximate origins of Ohristology in the apostolic response to Jesus of Nazareth, and in the deV'eloping understanding of the implications of that response in the history of the early Church. Although God's action in t:he Incarnation preceded in absolute priority the public ministry of Jesus •and the apostolic re- ~99 300 EDWARD L. KRASEVAC, O.P. sponse to it, that action was only fully understood in all of its implications in a gradual historical process thait took place over many years. In a re.al siense, the foundation or proximate source of Ohristian faith is the apostolic witness to God's salvific actions, rather than those actions themselves (which aire its ultimate source). Christofogical faith is an apostolic faith that has its origins in a historical process which began with the public ministry of the Lord, and which was developed and clarified over many centuries. 'Christology from Above' The Process, or the Ultimate Ground of Christology The final term of 1 the process 'Christology from below '-the ' high ' Christology of ithe Church-brought to light the ultimate ground of the historical phenomenon that was Jesus of Nazareth. It made possible the insight that Christology really did not begin at the public manifestation of Jesus (his baptism ), but rather began in the eternal moment when God decided to send his son into the world, and had its first decisive tempmal moment when the humanity of that son wais conceived in the womb of Mary. In other words, the historical process, 'Christology from below', was grounded in an ontological reality-the hypostatic (or personal) union (or identificrution ) of Jesus with the eternal Word of God-thait preceded it. In this sense the ' above ' in ' Christology from above ' refers to God's actions in the Incarnation, and the ontological result of that action (the hypostatic union), whereas the ' below ' in ' Christology from below ' refers to the gradual process by which the ·apostolic understanding of that action developed. As a process, ' Christology from above ' holds absolute priority over ' Christology from below.' 'Christology from Above:' The Method Only when the final term of the process of ' Christology from below' was reached-a 'high ' Chrisrtology thait recognized both the full humanity and the full divinity of Christ-was it possible to recogn:ize the :actions of God which were prior to the ' CHRISTOLOGY FROM ABOVE AND BELOW ' 301 historical public manifestation of Jesus. It was only at this point that it became possible to ' trace', as it were, the ultimate origin and ground of Jesus Christ in the Godhead and the ontological 'process' of t·he Incarnation. Only now was it possible to evolve a method for the academic construction of a... (shrink)

avant propos This paper is basically Keenan (1992) augmented by some new types of properly polyadic quantification in natural language drawn from Moltmann (1992), Nam (1991) and Srivastav (1990). In addition I would draw the reader's attention to recent mathematical studies of polyadic quantiicationz Ben-Shalom (1992), Spaan (1992) and Westerstahl (1992). The first and third of these extend and generalize (in some cases considerably) the techniques and results in Keenan (1992). Finally I would like to acknowledge the stimulating and constructive (...) discussions ofthe earlier paper with many scholars, notably Dorit Ben-Shalom, Jaap van der Does, Hans Kamp, Uwe Mormich, Arnim von Stechow, Mats Rooth, and Ede Zimmermann. And I repeat here the acknowledgment in the earlier paper to Jim Lambek, Ed Stabler and two anonymous referees for Linguistics and Philosophy (the latter responsible for substantial improvements in the proofs - see footnote 10). (shrink)

This special issue presents developments in research on the cognitive mechanisms and consequences of surprise. Amidst much progress, surprise research has often been siloed, so, as editors, we have sought to juxtapose insights, theories, and findings, to support cross‐fertilization in future research. The present paper sets the stage by presenting a historical summary, highlighting contrasts in definitions, and tracing major threads running through this issue and the larger surprise literature.

We consider the logical form of a natural language sentence to be a formal object which determines both the logical properties of the sentence and, more generally, the ways the sentence is logically related to other sentences. Thus if some NL sentence logically entails another, this fact must follow, given the logical forms of the two sentences. The power of a theory of logical forms of natural language then lies first in what logical properties and relations it can define, and (...) second, in which NL sentences it can show to be logically related to which others. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

In 1992, James Keenan put forward a renewed interpretation of the development of Aquinas’s thought to the effect that he shifted from an intellectual determinism in his early works, to an understanding of the autonomy of the will in the Prima Secundae of the Summa theologiae; this autonomy is the ground for Keenan’s (and others’) distinction between moral goodness and moral rightness. The present essay analyzes Keenan’s interpretation in terms of the body of criticism that it has generated over the (...) past ten years. In particular, it highlights five important implications that Keenan draws from his theory of the will’s autonomy: the separation of volition from knowledge in the dynamic of freedom, the virtue of charity as formal and non-specific, the moral neutrality of the acquired virtues, the two measures of moral action, and sin as moral “badness.”. (shrink)

a transitive verb, Lt b) is its minimal correspondent built with a reciprocal verb.* (I) a. m+aN+enjika (Manenjika) an-dRabe Rakoto. pREs+AcT+cltase Acc-Rabe Rakoto..

Papers addressing the role which human motivation plays in a wide range of specialties including clinical psychology, internal medicine, sports psychology, ...

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were delivered, (...) the first paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 233-235 [Access article in PDF] News and Views The 1999 Meeting of the Society for Buddhist-Christian Studies Edward L. ShirleySt. Edward's UniversityThe annual meeting of the Society for Buddhist-Christian Studies met in Boston on Friday and Saturday, November 19 and 20, 1999. This year's papers addressed the problems of consumerism from Buddhist and Christian perspectives.In the first session, Stephanie Kaza presented a paper (...) in which she analyzed consumerism in light of Buddhist teachings. In her introduction, she offered a brief analysis of consumerist patterns in the first, third, and "fifth" worlds, paying special attention to the ecological impacts of consumerism, the formation of an ideology of consumerism, and the various players in the globalization of consumerism.In the second part of her paper, Stephanie offered an analysis of American "mall mentality" in light of the twelve links of codependent origination found in Buddhist teachings. One can enter the wheel at any point, and malls, advertising, and the entirety of consumeristic culture are designed to stimulate the birth of each of these links: malls are designed to engender craving, clinging, ignorance, and so forth. Because each link in the chain leads to the next, there ensues a "vicious cycle" from which it is difficult to escape. As one can enter the cycle at any point, however, the chain can be broken at any point as well. It was at this point that Stephanie offered a framework for liberation, noting that in Buddhism there are spiritual practices which are designed to help break the cycle at any link, and thus lead to liberation.As there was no Christian respondent, the session went immediately to group discussion, where the worldwide proliferation of "mall mentality" was explored, with the observation that malls in Asian countries are often indistinguishable from those in the United States, even housing identical stores. A sense of helplessness and frustration was expressed by many, but it was noted that each Tradition has a set of tools and resources for dealing with both the frustration as well as the disease, including teachings regarding moderation, simplicity, and restraint.In the second session, Jay McDaniel addressed consumerism from a Christian perspective. Noting that we sometimes speak of dual practice as Buddhists and Christians, he spoke of the "dual practice" of being both a consumer and a Christian. Thus, he noted, he was speaking about consumerism from the inside. Sharing a parable of an old woman and a grasshopper, Jay spoke of various dimensions of [End Page 233] Christian life, such as seeing the Divine in others, hearing and discerning an inner voice, themes of death and Resurrection, and approaching God, not as an object, but as "open space."Jay then spoke of the "Bad News" of consumeristic society, which has produced an over-consuming and "consuming" lifestyle and values to support that lifestyle. It has become, Jay argued, an unofficial religion in which economic growth has become God, and whose priests are economists, politicians and CEOs. Evangelistic advertisers draw us into the church, that is, the mall, and offer us the salvation of appearance, affluence, and marketable achievement. Creation is a collection of commodities and humans are skin-encapsulated egos.Jay then spoke of the need for Christians to respond on three levels: intellectual reflection, practical action, and spiritual discipline. For the first level, Jay emphasized a twofold approach: there is a need for historical and policy analysis as well as an explicit presentation of Christian alternative worldviews to the predominant consumerist myth. For the second level, Jay emphasized the need for social engagement to address the structural factors of consumerism. For the third level, he emphasized the need to develop a quality of heart that expresses itself in the intellectual and action arenas, particularly through a revitalization of the Christian contemplative tradition. Through daily practice of sacramental awareness (the presence of the Divine here and now), discernment, trust, and open space, through a daily practice of letting go and living the Paschal Mystery, Jay said Christians can begin to counter the lure... (shrink)

We illustrate a novel conception of linguistic invariant which applies to grammars of different natural languages even though they may use different categories and have difl'erent rules. We illustrate formally how semantically defined notions, such as "is an anaphor" may be invariant in all linguistically motivated grammars, and we show that individual morphemes, such as case markers, may be invariant in grammars that have them in exactly the same sense in which properties, such as "is a Verb Phrase" or relations (...) such as "is a constituent of". (shrink)

roots In the Lexicon of Malagasy we include an entry whose string part is vidy ('buy'). Its category is 'RT [AG, TH) ', indicating that it is a root and is associated with a two element set of theta roles, AGFNT and THEME. Semantically this entry is interpreted as a binary relation (= a two participant event), noted VIDY'.

Recent work in natural language semantics leads to some new observations on generalized quantifiers. In § 1 we show that English quantifiers of type $ $ are booleanly generated by their generalized universal and generalized existential members. These two classes also constitute the sortally reducible members of this type. Section 2 presents our main result--the Generalized Prefix Theorem (GPT). This theorem characterizes the conditions under which formulas of the form Q1x 1⋯ Qnx nRx 1⋯ xn and q1x 1⋯ qnx nRx (...) 1⋯ xn are logically equivalent for arbitrary generalized quantifiers Qi, qi. GPT generalizes, perhaps in an unexpectedly strong form, the Linear Prefix Theorem (appropriately modified) of Keisler & Walkoe (1973). (shrink)

A significant and controversial 1996 news story was Dm% Alliance, a 3-part series wkitten by reporter Gary Webb fm the San Jose Mercury News. In the series, which appeared August 18-20, Webb reported links during the 1980s among the Central Intelligence Agency, a California drug ring, and US.-backed Nicaraguan rebels. Critics raised ethical questions about how Webb obtained information and about how he and the Mercury News presented the story. This essay examines those questions and discusses journalists' virtues. Guidelines for (...) cultivating virtues are presented. (shrink)

Explains the nature of ethical and religious humanism, differentiates secular and religious humanism, and stresses the importance of preserving the freedom, dignity, and well being of all people.

Binding relations are fimdamentally semantic in nature. They arise as relations that are established with an interpretation. This is most apparent with dynamic binding, of the kind found in Dynamic Predicate Logic. Here it is the runtime of the evaluation that may permit a binding relation, in..

Scientists, both modern and contemporary, commonly try to discern patterns in nature. They also frequently use arguments by analogy to construct an understanding of the natural mechanisms responsible for producing such patterns. For Robert Boyle, the famous clock at Strasbourg provided a perfect paradigm for understanding the connection between these two scientific activities. Unfortunately, it also posed a serious threat to his realistic pretensions. All sorts of internal mechanisms could produce precisely the same movements across the face of a clock. (...) Given God's immense creative capacities, Boyle realized that standard epistemological constraints could never ensure, not even to the least degree of probability, that scientific theories about the unobservable mechanisms of nature were descriptively accurate. Like most moderns, he fortified his epistemology theologically in order to retain his realistic stance. John Locke, however, took counsel from Ecclesiastes to repudiate Boyle's realism, while Samuel Clarke mobilized biblical images to dismiss the clockwork paradigm altogether.A contemporary review of this modern controversy reveals that there is still much to learn from the clock at Strasbourg. Among other things, the realism/antirealism issue is of central importance to understanding today's science, Nancey Murphy's protests notwithstanding. Moreover, the kind of realistic stance that is essential, not only to the truth but to the very intelligibility of certain types of scientific explanation, demands more than the critical realism of Ian Barbour. To be taken seriously, the models used in such contexts must be taken literally. (shrink)