This article assembles reasons for holding that the propaedeutic rationale for much of the discourse produced by ‘ethogenic science’ is inadequate. One reason is that the interactional principles that are the pretext for assembling the situational vignettes, which are the staple of ethogenics, are truisms and do not require documentation. Our familiarity with the risks and rewards of social life is already considerable and it is not clear how, or to what end, ethogenic science can augment them. Moreover ethogenic theorists (...) do not explain how a discipline that eschews experiment and causal inquiry can transcend the understanding of the subject and how, if it does not, it can do more than provide perspicuous views of the social facts and practices already known, or at least within reach of unspecialized observation. The programme of uncovering the mechanisms by which we register and evince our social standing is not one of which we are given a coherent account and is, in any case, not to be served by multiplying examples of how respect and contempt are merited or meted out. It is suggested that the need such discourse surreptiously meets is that of an autonomous craving for Wittgensteinian Übersichten - overviews - of the vicissitudes of social existence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Against Spinoza and Aristotle1 Frank J. Leavitt It is always good to try to make peace, to try to resolve differences between whatsomebelieveare conflictingpoints ofview. Nevertheless, sometimes the points ofview which are believed to be opposed to each other really do oppose one another and so the most ingenious attempts at reconciliation turn out to have been ill-conceived. Wim Klever has brought considerable scholarship to bear in (...) his attempt to show that Hume and Spinoza were not so far apart as we thought.2 It was an especially pleasant surprise to see the comparison of their views on personal identity,3 for example. And he has made a convincing case for doubt that Hume's "sharp anti-Spinözistic utterings"4 in Treatise 1.4.5 were really sincere. In my opinion, however, Klever has gone too farin trying to bring together what should have been left asunder. Some ofhis points ofthe purportedly common ground shared by Hume and Spinoza are based on what I believe to be a blatant misreading ofSpinoza. Other points show a failure to appreciate a fundamental disagreement between Hume and Spinoza on central issues in the old Aristotelian tradition. Hume and Spinoza, like other philosophersofthe seventeenth and eighteenth centuries, can be best understood when one is aware ofthe Aristotelian background against which they were writing and with which they expected their readers to be familiar. Hume shows familiarity with Aristotelianism in his discussion of the "antient philosophy" at Treatise 1.4.3 as well as in his various remarks about scholasticism.6Spinoza'srelationshipto ChristianAristotelianism has been discussed by Wolfson6 and by myself,7 among others. And his relationship to Maimonides, who was his link to Jewish Aristotelianism, has been discussed by Harvey.8 1 shall base my claim that Hume and Spinoza were much further apart than Klever makes them out to be upon an attempt to identify some scholastic and Aristotelian issues and doctrines with respect to which Hume and Spinoza took very different stands. The firstthing which I wanttodraw attention toisKlever'sreading ofthe scholia to 2 Ethics 40, which bears on medieval disputes over the nominalistic, conceptualistic and realistic approaches to Aristotle's treatment of the problem of the universels. Since Spinoza allows that universal notions "are notformed by all men in the same way,"9 Klever Volume XVII Number 2 203 FRANK J. LEAVITT makes him out to be holding the same position which Hume expresses when he adopts Berkeley's opinion that "all general ideas are nothing but particular ones, annexed to a certain term" (T 17). And Klever claims "Hume and Spinoza are both thorough nominalists."10 But Klever misses the point that Hume denies that there are, in addition to particular ideas, universal ones, that is, common notions, while Spinoza clearly admits, in the second scholium to 11 Ethics 40, the difference which Hume denies. According to Spinoza we have (1> confused representations of particular things, and (2) remembered ideas which are "similar to those through which we imagine things." These latter are ideas of the sort which Hume recognized. But in addition tothese two, which Spinoza calls "opinion" and "imagination," Spinoza claims that we have (3) "notions common to all men, and adequate ideas ofthe properties ofthings." These are notions of"those things which are common to all, and which are equallyin a part and in the whole [and which] cannotbe conceived exceptadequately"(2Ethics 38). These notions, which parallel Descartes' "clear and distinct ideas" are the general abstract ideas which Hume denies in Treatise 1.1.7. There Hume denies that ideas can be general "in their nature" but allows that they can be general "in their representation." To the extent to which Hume's position can be called "nominalism," the passages to which I have referred show that Spinoza, who basically accepted the Cartesian doctrine ofclear and distinct ideas, was not a nominalist. Aristotle drew a sharp distinction between imagination and thought in De anima 2.3. Descartes preserved the distinction between imagination and intellection at the beginningofthe fourth Meditation, among other places. The passage from the second scholium to 2 Ethics 40, which I have already cited adheres to this distinction, which was already... (shrink)

Motivated by the increasing economic significance of investment advisory industries and the prevalence of wrongdoing in financial planning services, we examine whether, and to what extent, employee misconduct is shaped by their local corruption culture. Using novel data of more than 4.7 million adviser-year observations of financial advisers and the Department of Justice’s data on corruption, we find that financial advisers and advisory firms located in areas with higher levels of corruption are more likely to commit misconduct. These results hold (...) for both individual advisor and firm level analyses and are robust to the use of various fixed effects, model specifications, proxies for corruption and misconduct, and an instrumental variable approach. Using the passage of the Dodd-Frank Whistleblower Provision, which provides incentives for reporting corruption incidences and thereby reduces the incentives for fraud, we find that the relation between local corruption culture and adviser misconduct is attenuated after the provision enacted by the SEC. Overall, our study highlights the externalities of corruption culture on individual ethics and the essential role of whistleblowing laws in reducing corruption-prone norms. (shrink)

The Society for Philosophy in the Contemporary World maintains a commitment to pluralism in philosophical discourse by encouraging original, unconventional research with regard to contemporary concerns. Among our members, few have championed this commitment more steadfastly than the late Joe Frank Jones III who passed away in January 2015 while planning our annual meeting. Joe had spent a number of years advocating for and developing a graduate-level Bioethics Certificate at Radford University, his home institution. The certificate came to life (...) in 2014, after which Joe and Christian Matheis proposed to co-host the next SPCW meeting on what would become this issue’s prototypical namesake: “America the Bioethical: Vitality, Trauma, and Questions of Bioethics in the 21st Century.” Following Joe’s death, both Christian and Charles W. Harvey carried on planning the conference with Joe’s vision as a guide. (shrink)

Afghanistan: Forging Civilizations along the Silk Road. Edited by Joan Aruz and Elisabetta Valtz Fino. The Metropolitan Museum of Art Symposia. New York: The Metropolitan Museum of Art, 2012. Pp. viii + 134, illus. $35. [Distributed by Yale University Press] Afghanistan: Forging Civilizations along the Silk Road. By Frank L. Holt. Hellenistic Culture and Society, vol. 53. Berkeley and Los Angeles: University of California Press, 2012. Pp. xxi + 343, illus. $39.95.

With Maimonides’s Guide of the Perplexed and Gersonides’s Wars of the Lord, Hasdai Crescas’s Light of the Lord deserves a place on any shortlist of medieval Jewish philosophical classics. Apart from partial translations by Warren Harvey and Harry Wolfson, the English-speaking student of medieval Jewish philosophy has had limited access to the text. Thanks to Roslyn Weiss’s felicitous new translation, this is no longer the case.Light of the Lord [=Light] has of course its own internal philosophical dynamic, but it (...) is helpful to remember the broader historical context in which it was written. In 1391, the life of Spanish Jewry was upended. Thousands of Jews in Barcelona and... (shrink)

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 111-124.

The main results of the present paper are the following theorems: 1. There is no e ∈ ω such that for any A, B ⊆ ω, SA = Wmath image is simple in A, and if A′ [TRIPLE BOND]TB′, then SA =* SB. 2 There is an e ∈ ω such that for any A, B ⊆ ω, MA = We is incomplete maximal in A, and if A =* B, then MA [TRIPLE BOND]TMB.

In this paper we investigate those extensions of the bimodal provability logic ${\vec CSM}_{0}$ (alias ${\vec PRL}_{1}$ or ${\vec F}^{-})$ which are subframe logics, i.e. whose general frames are closed under a certain type of substructures. Most bimodal provability logics are in this class. The main result states that all finitely axiomatizable subframe logics containing ${\vec CSM}_{0}$ are decidable. We note that, as a rule, interesting systems in this class do not have the finite model property and are not even (...) complete with respect to Kripke semantics. (shrink)

Citing an epistemic or cognitive asymmetry between experts and the public, it is easy to view the relation between scientists and citizens as primarily based on trust, rather than on the content of expert argumentation. In criticism of this claim, four theses are defended: Empirical studies suggest that content matters, while trust boasts persuasiveness. In social policy controversies, genuine expert-solutions are normally not available; if trust is important here, then a clear role for cognitive asymmetry is wanting. Social policy controversies (...) pivot on values, so that biases and ideologies may explain participant behavior. Few experts communicate perfectly; rather than cognitive ones, one might cite social differences. (shrink)

In his paper, "The Right of the Guilty," Corey Brettschneider aims to develop and defend a theory of punishment within the framework of a liberal-contractarian conception of political legitimacy. My response argues that this attempt to extend the liberal-contractarian theory reveals, in a particularly clear and striking manner, deep and ultimately insurmountable conceptual difficulties for that theory.

This paper situates and examines the project of genealogy as articulated by the philosopher, Michel Foucault, and draws out from that examination educative implications both in terms of research and school practice. Following Foucault, the genealogist's primary challenge, it would seem, is both to acknowledge and to respond to the entwinement of rationality and power. This paper also considers critiques which have clustered around Foucault's work, and, more specifically, his genealogical work, which argue that Foucault leaves us with no hope (...) for a better, more humane future and no positive agenda for change. Despite this “lack” in Foucault's work, I argue, here, that his genealogical agenda is philosophically, politically, and educatively significant. (shrink)

Definition of the problem: In 1997, Percutaneous Transluminal Coronary Angioplasty (PTCA) was performed in 138.001 cases in Germany. The standard indications, single vessel disease and badly controlled angina, are more and more extended to multivessel disease with and without severe angina, unstable or preinfarction angina, and acute myocardial infarction (AMI) itself. Dilating asymptomatic stenoses of more than 70–80% is a widely used indication, intending prophylaxis of complete occlusion and AMI. Actually there is no generally accepted guideline for the different new (...) indications, conservative versus invasive treatment schedule. It is difficult for the patient to get appropriate information before his decision between mechanical procedures and conservative methods; authentic informed consent actually seems to be in a very bad position. In 1992 the working group called ”Arbeitsgemeinschaft leitender kardiologischer Krankenhausärzte (ALKK)” decided to start a registry of all PTCA procedures, in order to gain knowledge about the present status of PTCA in Germany. Up to March 1999, 198.608 PTCA are logged.Arguments: Each PTCA was included on an intention-to-treat basis. The registry succeeded in a nearly complete recording with 98,6% of all PTCA procedures complete on March 17th, 1999. 93,5% of stenosed and 72,2% of the total occluded vessels were successfully dilated. In 4.729 cases (2,63%) the PTCA caused severe complications. The overall in-hospital mortality was only 0,5%, if the procedures done for AMI were excluded (including AMI it was 1,1%). The calculation of complications should be an essential part of the patients informed consent.Conclusion: Complete recording of all PTCA procedures is feasible even on a nationwide basis. Some results of the registry, as the indication control and the complication rate may help to realize a better doctor-patient-conversation on risks and benefits of either concept. The trend of many CHD patients is ”modern”: It should be done what can be done (mechanically), with results at once. Although said somehow paternalistic, this point of view cannot be tolerated: Proper informed consent today includes the realistic alternative of modern medicaments, especially those with an aggressive cholesterol lowering potency. (shrink)

"Der Beitrag verhandelt den Begriff des Muts und beginnt diese Verhandlung ausgehend von der Frage, wie eine Kategorie, die die Geschichte der Philosophie zu durchziehen scheint, gegenwärtig an Relevanz und Einfluss verlieren kann. Er identifiziert den Grund dafür in der aristotelischen Bestimmung des Muts als männlich-militärischer Tugend und setzt dieser Bestimmung in der Folge eine Neubestimmung entgegen, die zu denken versucht, was weiblicher Mut sein kann. The paper discusses the concept of courage, starting from the question of how it is (...) possible that a category, which seems to permeate the history of philosophy, currently loses its relevance and influence. It identifies the rea- son for this in the Aristotelian definition of courage as a male and military virtue, and subsequently confronts it with a new definition, trying to imagine what female courage could be like. ". (shrink)

The article starts from delineating the precise coordinates of the concept of action as it can be found in the work of Slavoj Žižek and Alain Badiou. It argues in detail why to properly grasp its reach and with it what is at stake in the two philosophical enterprises can best be comprehended when it is read as an attempt of re-actualizing Marx. But, as the article demonstrates, actualization does not come down to being a mere gesture of repetition. It (...) rather involves a complex linkage of different elements that can be best captured by the psychoanalytic slogan of remembering, repeating and working through. It implies remembering Marx gesture, repeating his involvement with Hegel and a working through of the concept of negation. All this gives rise to a new form of ideology critique and a new form of materialist dialectics. The article systematically reconstructs the different articulations which the actualization of Marx finds in Žižek and Badiou and ends by marking a crucial difference with regard to their renewed dialectics. (shrink)

Samuel Pufendorf (1632-1694) hat in "De jure naturae et gentium", dem wichtigsten Lehrbuch des Naturrechts seiner Epoche, seine Doktrinen von der persona moralis und von der Soziabilität des Menschen ausführlich dargestellt und sie philosophisch, theologisch und historisch begründet. Diese Theorien, die für die Sittlichkeit der bürgerlichen Gesellschaft in der Frühaufklärung grundlegend sind, werden - nicht ohne Spannung - eingebaut in eine Staatslehre, die am Konzept der Souveränität ausgerichtet ist. Es gab vor Immanuel Kant in Deutschland keinen Juristen und Philosophen, der (...) politisch zentrale Begriffe wie Natur- und Menschenrecht, moralische Person und Toleranz so gründlich und so wirkmächtig bestimmt hat. An Pufendorf zu erinnern, stärkt die eigenen Traditionen. Rechtsstaatlichkeit muss so nicht als Belehrung von außen, sondern kann als autochthone, und somit als natürliche Rechtsform aufgefasst werden - es gibt keine stärkeren Argumente für die Stabilität des Rechts, als wenn Naturrecht, regionales Recht und geschichtliches Recht zusammenfallen. Frank Böhling legt in seinem Materialienband neben detailreichen Beiträgen zu Pufendorfs Biographie nun den Stellenkommentar zu den von ihm edierten acht Büchern dieses Werkes (Bände 4.1 und 4.2 unserer Ausgabe) vor. Ergänzt durch ausführliche Indizees. (shrink)

One of Hans Christian Andersen's most beautiful tales is "The Emperor's Nightingale." Its message—an exceptionally sobering one in the present context—is that nature is altogether finer and more enduring than art. It tells how a Chinese emperor, beguiled by a precious imitation bird that had been given him, forsook a natural songster he had once favored. But when that glittering counterfeit broke down, its clockwork sound silenced, the now aged ruler found welcome solace in the real bird's return, in its (...) more reliable and spiritually healing song. . . . Despite the artist's foregone defeat in any contest with nature , over the ages artists have been irresistibly drawn to the challenge of imitating nature. The persistence of these claims upon their skills and the inventive flight that have been elicited in the process testify to the extraordinary hold that the desire to mirror nature, or better still, to capture something of its essence, can exert over artists and their public. Accounts of imitative prowess go back to the most ancient days, beyond the fabled skills of Zeuxis and Apelles. There is no need here to summarize the complicated but almost domestically familiar history of illusionism. Rather, it is my present intention to reflect upon some contradictions inherent in the conception of art as illusion and to review some of the more exaggerated forms in which efforts have been made to break down the boundaries between art and nature. Frank Anderson Trapp, William Rutherford Mead Professor of Fine Arts, chairman of the department of art, and director of the Mead Art Museum at Amherst College, is the author of The Attainment of Delacroix and a number of essays on the history of art. (shrink)

Though they worked in very different disciplines, Max Weber and Thomas Mann were engaged from early in their careers in a remarkably similar enterprise converging on questions of personal identity and national self-understanding, and built upon conceptions drawn from a common intellectual and national heritage. Harvey Goldman's ambitious new book is about a part of that enterprise, the foundation of their understanding of the relation of self and work as set out in Weber's essays on religion and Mann's pre-World (...) War I writings. Weber and Mann sought to revitalize a set of ideas of character and action—calling and personality—to guide their own lives and intellectual creation, as well as politics and the life of the nation. In their hands these ideas also became explanatory tools for understanding the crisis of their class and of Germany. By organizing the interpretation of Weber and Mann around the conceptual nexus of calling and personality, the author reveals a number of issues and problems that have been overlooked, providing an altogether new approach to Weber's famous explanation of the capitalist spirit and recovering a vital modern debate around the idea and meaning of the person. In the convergence of so many themes in their writings, Weber and Mann exemplify the self-understanding of their age and cast a special light on problems of self, identity, and social life. This work contains fascinating material for students of intellectual history and modern political theory. Anyone concerned generally with twentieth-century European history, politics, philosophy, and literature will welcome this rich, vigorously written book. (shrink)

Iedereen kent Socrates, Kant en Nietzsche. Maar hoe zit het met Theano, Porete, Cereta en Salomé? Ken je die? Of denk je bij die namen eerder aan exotische gerechten dan aan beroemde filosofen? Als dat zo is, dan ben je geen uitzondering. Filosofie is lang voorgesteld als een mannending, terwijl vrouwen toch ook vanaf het prilste begin van de mensheid filosoferen. In dit boek gaan Aline D'Haese en Frank Meester samen de strijd aan om het vrouwelijke denken over het (...) voetlicht te brengen. Ze nemen de lezer mee door de geschiedenis van de vrouwelijke filosofie. Vrouwen kunnen niet denken? Wat een onzin. Ze filosoferen misschien wel beter dan mannen."--Publisher information. (shrink)