From a celebrated scholar on race, a book on ways of seeing, and seeing through, whiteness.

Reflections by leading Latin American and African American philosophers on their identity within the field of philosophy.

Reproduction of the original: Mental Evolution in Man by George John Romanes.

Most of the revolutionaries who turned toward anarchism as a consequence of 1848 did so by virtue of hindsight, but one man at least, independently of Proudhon, made his defense of the libertarian attitude during the Year of Revolutions itself. “Anarchy is order; government is civil war.” It was under this slogan, as willfully paradoxical as any of Proudhon’s, that Anselme Bellegarrigue made his brief, obscure appearance in anarchist history. Bellegarrigue appears to have been a man of some education, but (...) little is known of his life before the very eve of 1848; he arrived back in Paris on February 23 from a journey in the United States, where he had met President Polk on a Mississippi steamer and had developed an admiration for the more individualistic aspects of American democracy. According to his own account, he was as little impressed as Proudhon by the revolution that broke out on his first morning back in Paris. A young National Guardsman outside the Hôtel de Ville boasted to him that this time the workers would not be robbed of their victory. “They have robbed you already of your victory,” replied Bellegarrigue. “Have you not named a government?”. (shrink)

This paper offers an exposition of what the question of method in ethics consultation involves under two conditions: when ethics consultation is regarded as a practice and when the question of method is treated systematically. It discusses the concept of the practice and the importance of rules in constituting the actions, cognition, and perceptions of practitioners. The main body of the paper focuses on three elements of the question of method: canon, discipline, and history, which are treated heuristically to outline (...) what the question of method in ethics consultation fully involves. (shrink)

Introduction George Loewenstein, Daniel Read, and Roy F. Baumeister P _L sychology and economics have a classic love-hate relationship. ...

The law has therefore had two conflicting impacts on medical ethics: the positive effect of eroding paternalism and replacing it with a patient-centered ethic; and the negative effect of encouraging physicians to be more concerned with avoiding litigation than doing the "right" thing.

Although the ideas of Soren Kierkegaard played a pivotal role in the shaping of mainstream German philosophy and the history of French existentialism, the question of how philosophers should read Kierkegaard is a difficult one to settle. His intransigent religiosity has led some philosophers to view him as essentially a religious thinker of a singularly anti-philosophical attitude who should be left to the theologians. In this major new survey of Kierkegaard's thought, George Pattison addresses this question head on and (...) shows that although it would be difficult to claim a "philosophy of Kierkegaard" as one could a philosophy of Kant, or of Hegel, there are nevertheless significant points of common interest between Kierkegaard's central thinking and the questions that concern philosophers today. The challenge of self-knowledge in an age of moral and intellectual uncertainty that lies at the heart of Kierkegaard's writings remains as important today as it did in the culture of post-Enlightenment modernity. (shrink)

The Borg are always confident that humans will be assimilated into their collective hive and therefore that, as they say, “resistance is futile.” In Star Trek, of course, the humans always successfully resist. Elizabeth Fenton and John Arras, like the Borg, resist the idea that humans are uniquely special as well as the utility of the human rights framework for global bioethics. I believe their resistance to human rights is futile, and I explain why in this essay. Let me begin (...) with their subtitle, because we do seem to agree that popular culture is a powerful aid to understanding human actions and motivations. (shrink)

This piece offers a retrospective review of a plenary speech at the 1969 Annual Meeting of the American Public Health Association by the leading environmentalist of the Nixon administration, attorney and judge Russell Train. Train's talk, titled “Prescription for a Planet,” can be seen as an early argument for uniting environmental health and public health as the two main determinants of both individual and population health and for the inclusion of these fields in the then‐new field of “bioethics.”.

Previous research shows that people can use the co-occurrence of words and objects in ambiguous situations (i.e., containing multiple words and objects) to learn word meanings during a brief passive training period (Yu & Smith, 2007). However, learners in the world are not completely passive but can affect how their environment is structured by moving their heads, eyes, and even objects. These actions can indicate attention to a language teacher, who may then be more likely to name the attended objects. (...) Using a novel active learning paradigm in which learners choose which four objects they would like to see named on each successive trial, this study asks whether active learning is superior to passive learning in a cross-situational word learning context. Finding that learners perform better in active learning, we investigate the strategies and discover that most learners use immediate repetition to disambiguate pairings. Unexpectedly, we find that learners who repeat only one pair per trial—an easy way to infer this pair—perform worse than those who repeat multiple pairs per trial. Using a working memory extension to an associative model of word learning with uncertainty and familiarity biases, we investigate individual differences that correlate with these assorted strategies. (shrink)

Cantor's diagonal argument provides an indirect proof that there is no one-one function from the power set of a set A into A. This paper provides a somewhat more constructive proof of Cantor's theorem, showing how, given a function f from the power set of A into A, one can explicitly define a counterexample to the thesis that f is one-one.

This essay is the result of a series of poignant interview questions posed to leading African American philosopher George Yancy. The questions ranged from his entry into philosophy and how African...

This article aims to explore Kazuo Ishiguro’sNever Let Me Gowithin the Foucauldian theoretical framework in order to analyse the manifold biopolitical issues, namely cloning, by stretching the discourse to a speculative, dystopian posthuman scenario wherein the dominant, privileged, affluent human society replenishes them by incorporating bio-matter from the clones. The article also proposes to unfold the myriad ways the institutions, namely Hailsham and recovery centres in the novel, exercise power and execute power relations with the clones. It describes the way (...) these institutions turn out to be what Foucault calls the regimes of truth and how the clones choose to remain docile to the institutional power, and consequently, they turn out to be rich sites for both medical gaze and disciplinary gaze. Nevertheless, the article also details the procedures by which the bizarre truth of organ donation of the clones is buried under the technical discourse of good work. (shrink)

Just as recognition and pursuit of the human good take place in language and action, so too do they unfold in encounter with the material and visual. The ethical crises, projects, and striving we see in everyday religious life are worked out not just in the intersubjective play and politics of language but also in encounter with, in dwelling with, material and visual substances and forms. This essay considers the material conditions that make possible the “ethical pleasures” sought by Indonesian (...) painter A. D. Pirous in making and displaying contemporary works of “Islamic art,” most especially works that make “visual recitation” of passages from the Qur'an. (shrink)

Smith's famous invocation of the invisible hand -according to which self-interest promotes the greater good — has popularly been seen as a fundamental challenge to business ethics, a field committed to the opposite premise that the public interest cannot be advanced unless economic egoism is restrained by a more socially conscious mindset, one that takes into account the legitimate needs of stakeholders and the reciprocity inherent in networked relationships. Adam Smith has been brought into the discipline to show that his (...) authority cannot be summoned to fully support the free market sceptics of business ethics. Little has been done, however, to illustrate that Smith's moral writings actually contain the fundamentals of a business ethics teaching for managers who necessarily work within a variety of networks. This article analyses his moral thought to infer a Smithean framework of business ethics for managers. Smith believes that self-interest should be subordinated to moral imperatives, even in the business world. However, Smith rejects the principles of corporate social responsibility on the argument that benevolent impulses cannot be expected to prevail in the commercial arena. Instead of consciously trying to advance the social good, Smith's ideal manager will endeavour to personally live up to the standards enforced by an impartial spectator of his conduct, a theoretical entity reflecting the ethical requirements posed by the manager's social networks and stakeholder relationships. While this internalized onlooker expects a limited degree of benevolence, the overriding demand is for the manager to abide by the dictums of justice and prudence. (shrink)

Taking up the critique of theology found in the work of Heidegger, George Pattison argues for a model of thinking about God that would not be liable to the charge of `enframing' that Heidegger sees as characteristic of technological thinking. He constructs his case in relation to particular issues in bioethics, the place of theology in the university, the arts, and the contemporary experience of living in the city.

In lieu of an abstract, here is a brief excerpt of the content:Abstract General Ideas in Hume George S. Pappas Hume followed Berkeley in rejecting abstract general ideas; that is, both of these philosophers rejected the view that one could engage in the operation or activity ofabstraction — a kind ofmental separation ofentities that are inseparable in reality —as well as the view that the alleged products of such an activity — ideas which are intrinsically general — really exist. (...) What has not been clear to commentators on either of these two philosophers has been why they each were so opposed to abstraction and abstract general ideas. The provision of an answer to this question is the main thrust of this paper. The nature of the question should be clarified at the outset. I am notasking the psychological question, whatwere BerkeleyandHume's actual intentions when they were moved to reject abstraction and abstract general ideas. Though I regard this question as one of great interest and importance, I am presently aiming to answer a somewhat different one, viz., what role, what philosophical role, does the rejection of abstraction and abstract general ideas play in the philosophies ofBerkeley and Hume? The answer to this latter question is apt to have some bearing on the right way to answer the first question; but, for present purposes, it is important to keep the two questions distinct. The maincontentionofthe paperis thattherejectionofabstraction and abstract general ideas lies at the very heart of the philosophy of Berkeley, and that pretty much the same may be said for Hume. Berkeley's defense ofa kind ofidealism stands or falls with the success ofhis attack on abstract general ideas, and Hume's critique ofinfinite divisibility in matters pertaining to space and time, along with his destructive critique ofvarious metaphysical notions, crucially depends on the successful denial of abstract general ideas. I. Berkeleyan Idealism Berkeley's most extended treatment of abstract ideas comes in the introduction to the Principles ofHuman Knowledge, first published in 1710. However, since he does not take up the topic in any systematic way later in the same book, nor in the Three Dialogues Between Hylas and Phihnous (1713), it has seemed to many commentators that Berkeley's attack on abstract ideas is a local matter, one having only to do with issues concerning language use and a somewhat isolated criticism of Locke. That this is the wrong way to look at things is Volume XV Number 2 339 GEORGE S. PAPPAS perhaps best indicated by a couple of passages from the Principles. In section 5 ofthat work Berkeley says: If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from there being perceived, so as to conceive them existing unperceived? The tenet Berkeley is here referring to is to the effect that sensible objects such as trees and chairs exist independently ofperception. This allusion is made clear when we notice that in the immediately preceding passage Berkeley says: It is indeed an opinion strangely prevailing among men that houses, mountains, rivers, and in a word all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this Principle may be entertained... whoever shall find in his heart to call it in question may... perceive it to involve a manifest contradiction. For, what are the aforementioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? (Principles 4) The claim that sensible objects exist independently ofall perception is the very denial of Berkeley's esse is percipi thesis regarding such objects. For the latter thesis holds that each sensible object is such that it exists if and only if it is perceived. So, in the first-quoted passage from Principles 5, Berkeley is saying that the denial of esse is percipi 'depends on' the doctrine of abstract ideas. Surely, the esse is percipi thesis is part ofthe core ofBerkeley's... (shrink)

Two classes of π are studied whose properties are similar to those of the protoalgebraic deductive systems of Blok and Pigozzi. The first is the class of N-protoalgebraic π-institutions and the second is the wider class of N-prealgebraic π-institutions. Several characterizations are provided. For instance, N-prealgebraic π-institutions are exactly those π-institutions that satisfy monotonicity of the N-Leibniz operator on theory systems and N-protoalgebraic π-institutions those that satisfy monotonicity of the N-Leibniz operator on theory families. Analogs of the correspondence property of (...) Blok and Pigozzi for π-institutions are also introduced and their connections with preand protoalgebraicity are explored. Finally, relations of these two classes with the (, N)-algebraic systems, introduced previously by the author as an analog of the -algebras of Font and Jansana, and with an analog of the Suszko operator of Czelakowski for π-institutions are also investigated. (shrink)

This book introduces social scientists to the ideas of George Herbert Mead - one of the most original yet neglected thinkers of early twentieth century sociology. Mead is an exceptional case amongst sociological classics in that, until now, there has been no comprehensive reader of his work. As the first one-volume, comprehensive edited collection of Meadâes published and unpublished writing, this book fills this gap. It is the first to critically assess all of Mead's writings and draw out the (...) aspects that are central to his system of thought. The book is divided into three parts, comprising a total of 30 chapters - a third of which are published here for the first time. G.H. Mead: A Reader provides a unique and timely contribution to the understanding of this key theorist. It is essential reading for both undergraduate and postgraduate students in the fields of sociology, social psychology, philosophy of social science, social and cultural anthropology, and social and political theory. (shrink)

Volume 20, Issue 7, July 2020, Page 167-169.

Kierkegaard is often viewed in the history of ideas solely within the academic traditions of philosophy and theology. The secondary literature generally ignores the fact that he also took an active role in the public debate about the significance of the modern age that was taking shape in the flourishing feuilleton literature during the period of his authorship. Through a series of sharply focussed studies, George Pattison contextualises Kierkegaard's religious thought in relation to the debates about religion, culture and (...) society carried on in the newspapers and journals read by the whole educated stratum of Danish society. Pattison brings Kierkegaard into relation to not only high art and literature but also to the ephemera of his contemporary culture. This has important implications for our understanding of Kierkegaard's view of the nature of religious communication in modern society. (shrink)