What does it take to follow and not merely admire Jesus? How do religious affections reshape the practice of Christian values like love, peace, justice, and compassion? How can they possess both universal truth and local meaning? What role can they play in public life? In Fidelity of Heart Gilman answers these questions, while showing, in an innovative and provocative approach, how Christians can practice these values in ways continuous with the life of Jesus.

Dimensions of character are often overlooked in professional practice at the expense of the development of technical competence and operational efficiency. Drawing on philosophical accounts of virtue ethics and positive psychology, the present work attempts to elevate the role of ‘good’ character in the professional domain. A ‘good’ professional is ideally one that exemplifies dimensions of character informed by sound judgement. A total of 2340 professionals, from five discrete professions, were profiled based on their valuation of qualities pertaining to character (...) and judgement. Profile differences were subsequently examined in the self-reported experience of professional purpose towards a wider societal ‘good’. Analysis of covariance, controlling for stage of career, revealed that professionals valuing character reported higher professional purpose than those overweighting the importance of judgement or valuing neither character nor judgement, F = 7.92, p <.001. No differences were found between the two groups valuing character, irrespective of whether judgement was valued simultaneously. This profiling analysis of entry-level and in-service professionals, based on their holistic character composition, paves the way for fresh philosophical discussion regarding what constitutes a ‘good’ professional and the interplay between character and judgement. The empirical findings may be of substantive value in helping to recognise how the dimensions of character and judgement may impact upon practitioners’ professional purpose. (shrink)

This article explores the meanings of manhood as articulated by Afro-American men. Conceptualization and Q-sort methods are used to examine men's construction of manhood and men's ratings of the importance of selected attributes to being a man. Manhood emerged as a multidimensional construct with four major domains and 15 distinct clusters of ideas. The cluster of attributes rated as most important to being a man paralleled the conceptualization of manhood derived from the open-ended interviews for both professional and nonprofessional men. (...) Men's ratings of attributes in the areas of ownership, manliness, spiritual and religious, and power varied by occupational status. (shrink)

This article examines one institution’s transition from a legalistic approach for resolving cases of academic misconduct to a learning-centered approach that embraces peer-to-peer student-led meetings. The article provides detailed information on how to train students on conducting these meetings along with suggestions for future research. The results of this article provide a framework for institutions who wish to engage students in a learning-centered adjudication model for resolving cases.

The Philosophical Forum, Volume 52, Issue 3, Page 263-272, Fall 2021.

Heidegger, Sartre and the later existentialist philosophers inherited a world, it has been said, from which "God is absent". Contemporary philosophy begins in the momentous questioning of the Christian experience by such nineteenth-century figures as Nietzsche and Dosteyevsky. But if existentialism is in some respects a beginning-again, it is in other respects linked to the classical world out of which Christianity arose and to certain themes in the writings of ancient and medieval Christians. Renewal and innovation converge. Addressing themselves to (...) the general reader, the three author-philosophers consider both the contemporary and the perennial. [Book jacket]. (shrink)

Epicurus, though popularly and indeed nominally associated with a doctrine advocating the procurement of rather expensive pleasure, lived very simply in his garden with a circle of friends. The 14th of his Sovran Maxims or Cardinal Tenets (kuriai doxai), as collected by Diogenes Laertius, reads: ‘When tolerable security against our fellowmen is attained, then on a basis of power sufficient to afford support and of material prosperity arises in most genuine form the security of a quiet private life withdrawn from (...) the multitude’ R. D. Hicks, the translator, gives, as an alternative to ‘power sufficient to afford support’, ‘power to expel’, but on either reading, we are to think of Epicurus's garden, both the real place and the conceptualized, or tropologized, topos of wisdom and earthly felicity, as enclosed and exclusive. This enclosure, exclusivity, and—what is also implied—abstention of its inmates from participation in the affairs of state are given apophthegmatic expression in ‘Live hidden!’ We contemplate this adage, or slogan, from an enormous cultural distance and, for most of us, ‘Live hidden!’ is much more likely to trigger secondary reflections about the relations between ethics and politics, private and public, perfection of self and improvement of the world, than it is to constitute an actual, or potential, piece of advice we might think about whether, and how, to follow. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Selected Letters by William, Henry JamesWilliam James EarleWilliam and Henry James. Selected Letters. Edited by Ignas K. Skrupskelis and Elizabeth M. Berkeley. Introduction by John J. McDermott. Charlottesville VA: University Press of Virginia, 1997. Pp. xxxi + 570. $ 39.95.Almost fifty years of letters to and from the very diversely brilliant James brothers: in this volume a generous, and probably ample, selection of 216 from (...) a total of 740 surviving letters or postcards, from an original total, according to the present editors, of twice as many. This volume of correspondence reflects the deep, unquestioned, unshakable familial (and virtually statutory) closeness of William and Henry who happened, as adults, to be seldom in the same place. There is, it must be said, very little explicit philosophy, narrowly or broadly defined, in these letters, but the philosophical reader will—or ought to—find much raw material for philosophical reflection. For example, a reasonable historicist thesis of how brotherhood, or family connection generally, plays itself out is supported by these documents. The nineteenth century is not the same as the twentieth. For example, here is William’s comment on the will of his sister, Alice, who left more to her companion and care-giver, Katherine Loring, a [End Page 479] women of extraordinary virtue and burden, than to her brother Robertson: “I can well sympathize with Alice’s desire to leave her something handsome; but I must say that her own consent (being apparently privy to the will) strikes me as tant soit peu lacking in delicacy. Surely no one of us would like to be in such a position in her family or any other” (271). This would be, in 1998, a rather unenlightened and ungenerous attitude, but is natural enough in 1892, even if not quite inevitable, not being shared by Alice herself. There is, incidentally, much discussion of wills and bequests, for the Jameses were of the genteel class, people with small family money and modest private incomes for whom the wherewithal to maintain homes with servants and to provide themselves with country houses and recuperative European vacations was always a faintly embarrassing, and occasionally a pressing, problem.It is probably also true that the much-discussed question of Henry’s homosexuality has, somehow, to be recast in historically relative terms. Here is an early report—1869—of Henry’s from Oxford: “As I walked along the river I saw hundreds of the mighty lads of England, clad in white flannel & blue, immense, fair-haired, magnificent in their youth, lounging down the stream in their punts or pulling in straining crews & rejoicing in their godlike strength” (41). This could not, the point is, be said by anyone, gay or straight, in 1998. Yet Henry is neither generally naive nor uncritically anglophile. He says of the Warwickshire scenery, which in a way he likes, that it is “too monotonously sweet & smooth—too comfortable, too ovine, too bovine, too English in a word.” And he adds, a little surprisingly: “It seems like a vast show region kept up at the expense of the poor” (41). This is only one of many appealing comments not sparsely scattered, but unpredictably, in letters of more ordinary news. Here’s one I liked occasioned by seeing theater in Paris: “We talk about it & write about it & criticize & dogmatize & analyse to the end of time: but those brave players stand forth & exemplify it & act—create—produce!” (66).Of course the “wit and wisdom” are not the monopoly of Henry. Here is William being wise: “We all learn sooner or later that we must gather ourselves up and more or less arbitrarily concentrate our interests, throw much overboard to save any” (55–56). Again: “It is a sweet world, in the interstices of its bedevilment & brutality” (321). And William being funny: “Boils are surely the most slowly evolving things in nature—Christian doctrine is nothing to them” (393). He is talking about his own boils and was subject, at every period, to ailments and infirmities: “Since writing to you, I have been swimming in deep seas of influenza, gout and Erysipelas of the face” (443). Or as he, in 1900, sums it up: “My... (shrink)

Heidegger, Sartre and the later existentialist philosophers inherited a world, it has been said, from which "God is absent". Contemporary philosophy begins in the momentous questioning of the Christian experience by such nineteenth-century figures as Nietzsche and Dosteyevsky. But if existentialism is in some respects a beginning-again, it is in other respects linked to the classical world out of which Christianity arose and to certain themes in the writings of ancient and medieval Christians. Renewal and innovation converge. Addressing themselves to (...) the general reader, the three author-philosophers consider both the contemporary and the perennial. [Book jacket]. (shrink)

An examination of late Rorty shows that he does not abandon belief in an external world about which we can, and indeed must, acquire knowledge. His disapproval of the correspondence theory of truth does not involve the idea that anything other than local weather, for example, could falsify remarks about local weather. It is just that once we get done looking out the window or, if we are outside, feeling the right kind of drops make contact with our skin, there (...) is nothing else we can do, nothing better, to make ourselves more certain, more cognitively secure. One can see this in the detailed work that enables scientific progress. Science improves itself by doing more of the same. G. E. Moore's famous open question stays open only as a reminder that our fallibility never disappears and that our cognitive security is never better than pro tem. Rorty, as a faithful pragmatist and undogmatic meliorist, thinks this is perfectly O.K. (shrink)