_Employment and Employee Rights_ addresses the issue of rights in the workplace. Although much of the literature in this field focuses on employee rights, this volume considers the issue from the perspective of both employees and employers. Considers the rights of both employees and employers. Discusses the moral and legal landscape and traditional assumptions about right in employment. Investigates arguments for guaranteeing rights, particularly for employees, which are derived from relational, developmental, and economic bases. Explores new dimensions of employment including (...) a model that incorporates growing workplace diversity, builds upon our understanding of the legal landscape, and expands upon our justifications for recognizing and protecting rights. (shrink)

Abstract:The literature contains many recommendations, both explicit and implicit, that suggest how an ethics program ought to be designed. While we recognize the contributions of these works, we also note that these recommendations are typically based on either social scientific theory or data and as a result they tend to discount the moral aspects of ethics programs. To contrast and complement these approaches, we refer to a theory of the right to identify the characteristics of an effective ethics program. We (...) draw from Kant’s ethical theory to identify three guiding principles of a moral ethics program and then apply those principles to the specific components of ethics programs as discussed in the Federal Sentencing Guidelines. Doing so provides insights as to how an ethics program ought to be designed from a moral point of view and sparks discussion of the moral aspects of ethics programs. (shrink)

As the study of entrepreneurship and the study of business ethics become increasingly established, the intersection of entrepreneurship and ethics is receiving increasing scholarly attention. In this paper, we review the research connecting ethics and entrepreneurship, classifying the literature into three broad themes; we also identify and integrate the key themes that emerge, and we offer suggestions for future research. We conclude by introducing the articles in this special issue.

Employment and Employee Rights addresses the issue of rights in the workplace. Although much of the literature in this field focuses on employee rights, this volume considers the issue from the perspective of both employees and employers. Considers the rights of both employees and employers. Discusses the moral and legal landscape and traditional assumptions about right in employment. Investigates arguments for guaranteeing rights, particularly for employees, which are derived from relational, developmental, and economic bases. Explores new dimensions of employment including (...) a model that incorporates growing workplace diversity, builds upon our understanding of the legal landscape, and expands upon our justifications for recognizing and protecting rights. (shrink)

Andrew Bowie's book is the first introduction in English to present F W J Schelling as a major European philospher in his own right. _Schelling and Modern European Philosophy_, surveys the whole of Schelling's philosophical career, lucidly reconstructing his key arguments, particularly those against Hegel, and relating them to contemporary philosophical discussion. Dr Bowie traces how central ideas and conceptual strategies in the work of philosophers as diverse as Nietzsche, Heidegger, Derrida and Davidson relate closely to Schelling's often (...) misunderstood philosophy and focuses on Schelling's work as an alternative to, and critique of aspects of Hegel's thinking. (shrink)

This book celebrates the work of Patricia Werhane, an iconic figure in business ethics. This festschrift is a collection of articles that build on Werhane’s contributions to business ethics in such areas as Employee Rights, the Legacy of Adam Smith, Moral Imagination, Women in Business, the development of the field of business ethics, and her contributions to such fields as Health Care, Education, Teaching, and Philosophy. All papers are new contributions to the management literature written by well-known business ethicists, such (...) as Norman Bowie, Richard De George, Ronald Duska, Edwin Hartman, Michael Hoffman, Mollie Painter-Morland, Mark Schwartz, Andrew Wicks, and others. The volume is comprised of articles that reflect on Werhane’s work as well as build on it as a way to advance further research. At the end of the festschrift, Pat Werhane provides responses to each chapter. The first chapter of the book also includes the overview of Patricia Werhane’s work and her academic career. The book is written to appeal to management scholars and graduate students interested in the areas of Business Ethics, Modern Capitalism, and Human Rights. Patricia Werhane is one of the most distinguished figures in the field of business ethics. She was a founder of the field, she is one of its leading scholars, and she has had a profound impact on the world of business practice. Among her many accomplishments, Pat is known for her original work on moral imagination, she is an acclaimed authority on employee rights in the workplace, and she is one of the leading scholars on Adam Smith. Having been active in Academia for over 50 years, Werhane is a prolific author of over a hundred articles and book chapters, and the author or editor of twenty-seven books, including Adam Smith and his Legacy for Modern Capitalism, Moral Imagination and Management Decision-Making, and co-authored books Organization Ethics in Health Care, Alleviating Poverty Through Profitable Partnerships, Obstacles to Ethical Decision-Making, Corporate Responsibility: The American Experience, and Research Approaches to Business Ethics and Corporate Responsibility. (shrink)

Recent interest in early German Romantic philosophy can be linked to other approaches, such as that of John Dewey, which are critical of the dominant direction of modern philosophy. The Romantics rethink the relationship between philosophy and art as a way of questioning modern philosophy’s focus on epistemology and scepticism that leads to a lack of attention to the diverse other ways in which human beings make sense of things.

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, Heidegger, (...) and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians. (shrink)

Music is an inescapable part of social, cultural and political life, and has played a powerful role in mobilising support for popular movements demanding social justice. The impact of David Bowie, Prince and Bob Dylan, for example, on diversity awareness and legislative reform relating to sexuality, gender and racial equality respectively is still felt; with the latter receiving a Nobel Prize in 2016 for ‘having created new poetic expressions within the great American song tradition’. The influence of these composers (...) and performers reached far beyond the concert hall. Conversely, musical propaganda has been a common feature of many dictatorships, most notably Nazism’s Adolf Hitler and Communism’s Joseph Stalin, and is still instrumental in the election campaigns of political parties. US President Donald Trump’s winning retro classic rock campaign playlist conveyed an idealised version of the past which aligned with the tastes and interests of his core constituency, and evoked feelings of nationalistic pride and patriotism. The eclectic selection of upbeat music effectively masked the underlying capitalist initiatives, corporate greed and allegations of financial impropriety that characterised both the Democrat and Republican campaigns. Although unable to impart meaning with the same level of precision as language, music has a potentially broader semantic capacity due to its greater elasticity. It constitutes a common language which has the ability to create a community of people that sings, speaks, reasons, votes and even feels the same way. Accordingly, this article explores the symbiotic relationship between music and law, identity politics and social justice, via the lens of musical semiosis. (shrink)

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, Heidegger, (...) and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians. (shrink)

In this well-argued little volume, the author carefully states and criticizes the prevailing theories of distributive justice, then goes on to articulate his own original and nuanced account. His bases for criticizing other theories and justifying his own are the common intuitions people have about what is just and what is not. Thus much of his criticism takes the form of showing that a theory sanctions certain distributions as just which we would all regard as unjust. Bowie defines the (...) problem of distributive justice in terms of conflict of competing claims: the question about just distribution arises only when there are not enough goods and services to satisfy everyone’s desires for them. In criticizing current theories of justice, utilitarianism, egalitarianism, and socialism, Bowie shows that all three types of theory are too exclusive in that they distribute on the basis of one value only, and thus cannot rationally decide conflicts which arise from values other than the one they are based on. Thus utilitarianism cannot do justice to the claims of equality; egalitarianism to the claims of freedom from coercion; socialism to the claims of liberty, merit, or ability. (shrink)

Herodotus is a fascinating author, not only to scholars of history, but also to a wide spectrum of scientists, such as engineers, who are not usually considered to be relevant to humanistic studies. A strong indication of the persisting interest in Herodotus is the recent proliferation of books, for example those of C. Dewald and J. Marincola and A.M. Bowie, on various aspects of his work. At the same time, there is a remarkable interest in the evolution of knowledge (...) in different scientific fields which promotes the understanding of a) the relationship between socio-economic phenomena and technological progress and b) the process of acquiring and documenting scientific knowledge. In the field of hydraulics and hydrology in particular, this interest is documented by journal papers, books, book chapters and conference proceedings. (shrink)

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, Heidegger, (...) and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Solon and Early Greek Poetry: The Politics of ExhortationGregory HaysElizabeth Irwin. Solon and Early Greek Poetry: The Politics of Exhortation. Cambridge Classical Studies. Cambridge: Cambridge University Press, 2005. xiv + 350 pp. Cloth, $90.Thirty years ago we understood archaic Greek elegy pretty well—or so we imagined. The elegists sang of the new developments of the archaic period, above all the rise of the polis. They wrote first-person poetry (...) celebrating their own individuality; most modern anthologies open emblematically with Archilochus's... They invoked the phraseology of epic only to reject its values: Homer's aristocratic warriors retreated in disarray before the bandy-legged general of the mercenary Archilochus. The arrival of the citizen soldier was reflected in Tyrtaeus and Callinus, whose exhortations hoplites chanted as they marched into battle. Solon was a little harder to accommodate in this picture: an odd hybrid of Jeremiah and Polonius, rising to occasional grandeur, but weak on logic and organization. Still, his praise of Eunomia helped bridge the gap between Homeric naiveté and the abstract thinking of the fifth century. And of course there was that law code...This explanatory model reflects the Geistesgeschichte approach of Bruno Snell, Hermann Fränkel, and Werner Jaeger, and it has been notably tenacious. But as a tool for explaining elegy (and lyric generally) it has come to seem pretty dated. Archilochus's "I" was problematized as early as 1964 in K. J. Dover's contribution to the Fondation Hardt Archiloque volume. But it was in the 1980s that the ice really started to break up. In an influential article (JHS 106 [1986] 13-35), [End Page 427] Ewen Bowie stressed the symposium's centrality as the performative context for elegy, thus making conservative aristocrats the genre's primary consumers (so much for the citizen soldier and the rising middle class!). The rise of "cultural poetics" left archaic society—and its poets—looking much less familiar. Finally, the conventional relationship between elegy and epic was being reexamined. Many supposed Homeric allusions melted away under closer examination (notably in Robert Fowler's The Nature of Early Greek Lyric [Toronto, 1987]). Recent scholarship has proposed dramatically later dates for the stabilization of the Homeric poems, calling into question their priority to lyric even in a chronological sense. The old picture of elegy as an archaic response to a monolithic "epic" has given way to theories of an ongoing and dynamic dialogue between (and within) both genres.These trends are reflected in Elizabeth Irwin's study of Solon, a revised version of her 1999 Cambridge dissertation. It also reflects renewed interest in the poet, appearing soon after commentaries by Maria Noussia (2001) and Christoph Mülke (2002) and almost simultaneously with a collective volume edited by Josine Blok and André Lardinois (Solon of Athens: New Historical and Philological Approaches [Leiden, 2006]), to which Irwin has contributed. Along with Solon, Irwin focuses on Callinus and Tyrtaeus, and one of her stated goals is "to help us unlearn what we think we know about this poetry and its historical significance" (18).The book is divided into three parts. In part 1 ("The Politics of Exhortation") Irwin examines the tradition of martial exhortation represented by Tyrtaeus and Callinus. The conventional view had these poets discarding Homer's individualistic front-fighters in favor of the new citizen-armies of the polis— is now a civic virtue. But as Irwin observes, "fighting for one's fatherland" is not alien to Iliadic values. For her, the similarities between martial elegy and epic outweigh any differences. As she notes, the evocation of future warfare in sympotic elegy mirrors a corresponding appeal to past feasting in the exhortations of the Iliad. Martial elegy provides (or sees itself as providing) an off-duty complement to Homeric warriors' battlefield vaunts—the sort of thing Sarpedon might have directed to Glaucus back in Lycia while the slave-boys were refilling the goblets. Such Iliadic self-fashioning constructs its sympotic audience not simply as heroic, but specifically as a heroic elite. While martial elegy may pay lip service to the polis, its center of gravity is elsewhere. Thus Tyrtaeus fragment 11W can conclude with patronizing advice to the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.4 (2002) 633-637 [Access article in PDF] Susan E. Alcock, John F. Cherry, and Jas; Elsner, eds. Pausanias: Travel and Memory in Roman Greece. Oxford: Oxford University Press, 2001. xii + 379 pp. Cloth, $65. As he moves from monument to monument and polis to polis, Pausanias gives the impression that the sun is always shining and the weather fresh and sweet. Beyond the next (...) turn in the road, there might be a grove or spring and maybe a precinct of Demeter, a statue of Artemis, or a little temple of Aphrodite. If they were "worth seeing," we can rely on Pausanias to let us know. Delivering a mixed narrative that weaves together history, myth, and his own style of ekphrasis, his even-toned voiceover makes him a comfortable traveling companion. Or does it? We know that the oaks on Mt. Parnon make the forest dark (they are still there today), but for Pausanias, the land is called Skotitas, "Dark," not for the shadows of the oaks, but for Zeus Skotitas who had his sanctuary nearby. As Ada Cohen points out in her essay, Pausanias does not describe the landscape itself but only the places where it intersects with divinity. As the collaborators here make clear, similar principles of selection operate on other levels. Pausanias may enable us to visualize a lost world, but the view is sanitized. Writing at the peak of Roman wealth, power, and privilege, he gives us old Greece with hardly a trace of Rome. He presents cities without houses, landscapes without agriculture, sanctuaries without worshippers, and the past without the present. Like the cardboard and cellophane 3-D glasses worn by cinema audiences in the 1950s, his text brings into temporary and unstable focus a very specialized scene, but the view is that of a virtual museum, a theme park created for our viewing enjoyment.How did he do it and what are the consequences? I admit that when it comes to Pausanias, I am one of those "seekers after lost religions" whom Elsner classifies with archaeologists surveying the text of Pausanias for possible excavation sites. We will all be a little more careful after reading this book. Yet, where else [End Page 633] could we find the information Pausanias gives? Habicht rehabilitated Pausanias in the 1980s by demonstrating how well his text stands up when compared with the surviving external record. Pausanias did not have a spreadsheet to keep straight the sixty-nine altars at Olympia, but he must at least have taken notes.The arrangement of the articles presented here replicates a familiar academic setting. Structured like a weekend conference, the book divides into three sessions ("The Traveler and the Text," "Studies and Comparisons," and "Nachleben"), with four papers and two comments in each session. Very generally, the topics are: landscape as language (J. Elsner); mental baggage and method (E. Bowie); informants and information (C. P. Jones); pilgrimage and the inspiration of vision (I. Rutherford); selection and cultural choice (M. Torelli); memory and memorization (D. Konstan); identity, monumentality and the recall of mo(nu)ments sublime (J. Porter); representation of space and movement (A. Cohen); archaic text and image on the chest of Kypselos (A. M. Snodgrass); filling the empty map of Messenia (S. E. Alcock); Greek narratives in Roman images (B. Bergmann); other Spartas (P. Cartledge); shaping the genre of travel writing (S. B. Sutton); Leake's Pausanias and Greek topography (J. M. Wagstaff); rearranging Pausanias or Farnell on Greek ritual (J. Henderson); Harrison and Verrall present Pausanias for the hoipolloi (M. Beard); Sparta and the French Enlightenment (S. Bann); and remembering and reforming the past (J. Cherry).There isn't space enough here to do justice to every argument, but I will take a sentence to praise the editors for inspiring the synergy of so many specialties. Archaeologists talk about texts; literary scholars talk about places and objects; and art historians discuss the relation between the two. The section entitled Nachleben surveys the nineteenth-century efflorescence of Pausanias and from four very different vantage points evaluates his influence on... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The New Simonides: Contexts of Praise and DesireBonnie MaclachlanDeborah Boedeker and David Sider, eds. The New Simonides: Contexts of Praise and Desire. Oxford: Oxford University Press, 2001. xii + 312 pp. Cloth, $65.In JHS 1997, commenting on the Derveni Papyrus, Glenn Most says the following: "Reading it and supplementing it require a rare combination of ingenuity, erudition and foolhardiness." The same can certainly be said of the "New (...) Simonides," elegiac poetry assembled from the combination of two fragmentary papyri from Oxyrhynchus (POxy 2327 and POxy 3965). When it was discovered that the two papyri overlapped in two places and that some verses of POxy 3965 were attributed to Simonides in Plutarch and Stobaeus, the authorship of the text was secured. The newly combined text has launched a scholarly feeding frenzy since the editio princeps of POxy 3965 appeared in 1992, edited by P. J. Parsons. Martin West in the same year produced IEG2, in which he published the new text (as fragments 1-22), offering substantial supplements. Two years later a lively panel at the meeting of the American Philological Association in Atlanta considered the "New Simonides," and the papers appeared four years later in a special issue of Arethusa (1996, 29:2). Deborah Boedeker and David Sider, two of the participants in the 1994 panel, have now produced a volume of essays that updates and expands the earlier publication, carrying forward questions about the text that have engaged some of the best minds working on Greek poetry in the last two decades. [End Page 516]Although much of the text of the "New Simonides" is still fragmentary, it appears that the poetry falls into two types within the elegiac genre, convivial and narrative. Much of the excitement has been aroused by the latter type (historical elegy), known heretofore in the tradition only indirectly, its features described by Bowie in JHS 1986 based on allusions alone. Now we have some one hundred forty lines of text, drawn from Simonides' account of battles in the final phase of the war against the Persians. Forty-three (extremely fragmentary) verses appear to belong to the poet's description of a naval battle, likely the one at Artemisium. The rest (with considerable restoration, principally by Lobel, Parsons, and West) contain a description of events belonging to the Battle of Plataea in 479 B.C.E., assembled in West's IEG2 as fragment 11. The poem was clearly well known in antiquity, and we find echoes in other authors from the Classical to the Roman period. The narrative is preceded by a hymnic prooimion in which several elements suggest that Achilles is the focus. There is a reference to Patroclus (if Luppe/West's completion of with is correct, 6) and to Thetis (assuming it is she, mother of the hero, who is to be inferred from the genitives and of 19-20). This prompted Lobel's supplements in 19 of and, accepted by West, making it an apostrophe to Achilles, an invocation following the narrative of the hero's death, preceding a second invocation to the Muse to assist in his report of the 479 battle.This text continues with a muster of the troops. One of the most striking features of the historical part of the poem as we now have it is the fact that it focuses on the Spartan participation, with the name of their leader, Pausanias, secure in the papyrus (34). The Corinthians' presence is indicated in the verses that follow, along with the presence of troops from the Isthmus and Megara. The Athenian role has survived more precariously, with Parson's supplements in 41 and 42 ( and ), indicating, if correctly restored, no more than that the Persians were driven out of Attica. This account (as it stands) is consistent with Aeschylus' in Persians 817, which describes Plataea as. It differs dramatically, however, from the record of the battle by Herodotus, composed a half-century later in Athens. Herodotus is quick to highlight the Athenian role in the Greek victory, and his report reflects the fact that Pausanias had fallen from favor two years after the victory (Thucydides 1.95). The Pan-Hellenic coalition... (shrink)

J. L. Ackrill's work on Plato and Aristotle has had a considerable influence upon ancient philosophical studies in the late twentieth century. In his writings the rigour and clarity of contemporary analytic philosophy are brought to bear upon ancient thought; in many cases he has provided thefirst analytic treatment of a key issue. Gathered now in this volume are the best of Ackrill's essays on the two greatest philosophers of antiquity. With philosophical acuity and philological expertise he examines a wide (...) range of texts and topics--from ethics and logic to epistemology andmetaphysics--which continue to be in the focus of debate. (shrink)

Celebrating the remarkable career of jurist Harold J. Berman, the essays in this volume demonstrate that Berman's contributions to Russian studies, international trade law, legal history, philosophy of law, and law and religion have firmly established him as part of the tradition of our greatest American jurists.

According to the legend, Bishop Wilberforce at a meeting of the British Association for the Advancement of Science in Oxford on Saturday, June 30th, 1860, turned to Thomas Huxley, and asked him ``Is it on your grandfather's or your grandmother's side that you claim descent from a monkey''; whereupon Huxley delivered a devastating rebuke, thereby establishing the primacy of scientific truth over ecclesiastical obscurantism. Although the legend is historically untrue in almost every detail, its persistence suggests that it may nonetheless (...) be true in some deeper, mythical, sense. To explore this possibility the British Academy has invited Dr Janet Browne to be a neo-Huxley confronting Mr J.R. Lucas, as a neo-Wilberforce, with each reconsidering their earlier arguments. (shrink)

Continuous as the stars that shine And twinkle on the milky way, They stretched in never-ending line Along the margin of a bay: Ten thousand saw I at a glance, Tossing their heads in sprightly dance.

The study of post-Aristotelian philosophy is constantly confused by the perplexing way in which the names of philosophers recur. Zeno, the founder of Stoicism, is sufficiently well known not be confused with either Zeno the Eleatic or the later Stoic, Zeno of Tarsus, a disciple of Chrysippus; but when we come to less distinguished names the opportunity of error is greater. If two philosophers of the same name are prominent members of different schools, there ought to be no obscurity, but (...) in an age of eclecticism one school will sometimes adopt doctrines from another, and so make classification difficult. (shrink)

No tragic poet uses the phrase μxs22EFνος πνxs22EFουσαν, except Aeschylus, who employs it in describing the Erinyes, not a Greek maiden. Similarly Homer of his ‘Mut-schnaubende’ heroes and of the savage steeds of Diomed. Hence, in the Sophoclean passage, some scribe may have mistaken the familiar ΜΕΝΟCΠΝΕΟΤCΑΝ for the more unusual ΜΕΝΕΙCΙCΤΝΟΤCΑΝ. Initial C attached itself to the preceding word, and ΤΝΟΤCΑΝ became ΠΝΟΤCΑΝ, which was promptly changed to πνxs22EFουσαν.

Originally, hermeneutics was applied only to particularly unclear portions of legal, religious, and classical texts. However, since the 18th century, hermeneutics has gradually broadened in scope. By the latter half of the 20th century, hermeneutic philosophers had claimed all human understanding as their domain—the activity of the mind was pervasively interpretive. This universalisation is largely due to the influence of Hans-Georg Gadamer (1900-2002), whose development of philosophical hermeneutics established interpretation as a fundamental category in studies of knowledge, perception, and textual (...) analysis. The implications for religion are inescapable. If all human understanding is interpreting, this includes the reading of scriptures, the anthropological study of religious communities, inter-religious dialogue, and religious experience itself. (shrink)

B erkeley wrote of ‘the absolute existence of unthinking things’ as being, ‘words which are without meaning and including a contradiction’. There are few philosophers today who do not regard Berkeley as having been mistaken in this view, in that it is regarded as clearly not meaningless to suppose that there might be many objects about which no one happens to be thinking. Nor is it the aim of this paper entirely to resurrect such a view, though it is my (...) purpose to try to show the subtlety of the logical and ontological issues involved in the problem of independent things. (shrink)