In lieu of an abstract, here is a brief excerpt of the content:Triumphus in PalatioJohn F. MillerAs one of the many tokens of its symbolic centrality in Roman culture, the Capitoline Hill received the triumphator at the end of his ceremonial return to Rome. For centuries generals who had been granted a triumphus concluded the elaborate sacral procession through the city with a sacrifice at the Temple of Jupiter Optimus Maximus, the god most intimately associated with this religious institution.1 The (...) strongly local character of Roman cults made it nearly unthinkable to celebrate the solemn event anywhere else in Rome, but artistic imagination feels itself less bound by religious scruples. Two such ingenious revisions of the triumphal parade displace its endpoint to the Temple of Apollo on the Palatine Hill. Virgil imagines Octavian's great triple triumph of 29 B.C. taking place there, while other ancient evidence leads us to believe that the victor really proceeded to the Capitoline like countless imperatores triumphantes before him.2 The poet sets the celebration at the shrine of the deity credited with the victory at Actium, the shrine which Octavian built adjacent to his own house. The Palatine was becoming the imperial palace complex, the triumph a prerogative of the imperial family.3 When these developments had been fully realized, Nero in December A.D. 674 staged an eccentric victory procession which likewise climaxed at Apollo's Palatine temple. As returning victor in the festivals [End Page 409] of Greece he aimed to align himself with Apollo as patron of the arts, expressing now in topographical terms his frequent association with that deity.5 The lyre-playing god greeted the lyre-playing emperor, and vice versa. On the other hand, it is not irrelevant that one whom Pliny termed imperator scaenicus, "an actor-emperor" (Pan. 46.4), rode in the path of Virgil's fictional Augustus. The present essay explores the phenomenon triumphus in Palatio by explicating the two instances in the light of their ideological impulses. A further aim is to throw into relief the Augustan dimensions of Nero's triumphal ceremony, to show how the emperor in effect acted the part of Octavian riding in triple triumph.On the shield in Aeneid 8 Virgil inventively describes the triple triumph which Octavian celebrated in August 29 B.C. for victories in Illyricum, Actium, and Egypt:at Caesar, triplici invectus Romana triumphomoenia, dis Italis votum immortale sacrabat,maxima ter centum totam delubra per urbem.laetitia ludisque viae plausuque fremebant;omnibus in templis matrum chorus, omnibus arae;ante aras terram caesi stravere iuvenci.ipse sedens niveo candentis limine Phoebidona recognoscit populorum aptatque superbispostibus; incedunt victae longo ordine gentes...(8.714-22)One finds here familiar features of any triumphus: the imperator triumphans formally entering the city precinct (714-15), bystanders en route applauding the procession (717), the sacrifice of bulls (719), concluding dedications at a temple (720-22), and the display of captives, placards, and models illustrating the victor's conquests (722-28). But Virgil has also rewritten this triumph to take in a wider sacral and historical context. In verse 719 the general prayers and sacrifices and the prominent role of women suggest a supplicatio, a ritual often associated with but [End Page 410] formally distinct from triumphs.6 While triumphing commanders fulfilled vows which they made on the Capitol before their campaigns, Octavian's triumph is marked by the impressive votum of numerous mighty shrines throughout the city (715-16).7 Caesar's celebration looks ahead as well as backwards; it in effect announces the emergent leader's vast program of building and restoring temples, which was especially prominent in the period immediately after the triumph of 29.8 For Virgil, Caesar's triumphus inaugurates the religious renewal of Rome.By far the most momentous changes to the regular triumph occur in the scene at Apollo's gleaming temple, which in this context must be the new Palatine shrine.9 Whether dona... populorum (721) are the [End Page 411] ceremonial crowns which captives presented to the victor or euphemistically denote battle spoils from various peoples, the act of affixing them to the temple suggests that the triumphator has reached the triumph's end point. So does... (shrink)

When the FDA labeled ulipristal acetate an “emergency contraceptive,” Catholic and pro-life leaders criticized the decision, identified Ella as an abortifacient, and agreed it should not be used by Catholic institutions and providers.1 Ron Hamel, senior ethicist for the Catholic Health Association, shared this conclusion. In 2014, however, Hamel ended a review article by stating, “If, however, the consensus is correct, then there would seem to be sufficient moral certitude at this time to make use of UPA in Catholic hospitals.” (...) Below I question whether a relevant consensus exists and argue that the scientific evidence militates against, rather than in favor of, use of UPA/Ella by Catholic providers. (shrink)

The authors identify the challenge of holding contemporary business leaders accountable for enhancing the intangible strategic asset of integrity capacity in organizations. After defining integrity capacity and framing it as part of a strategic resource model of sustainable global competitive advantage, the stakeholder costs of integrity capacity neglect are delineated. To address this neglect issue, the authors focus on the cultivation of judgment integrity to handle behavioral, moral and hypothesized economic complexities as key dimensions of integrity capacity. Finally, the authors (...) recommend two leadership practices to build competence in business leaders to enhance integrity capacity as an organizational strategic asset. (shrink)

The authors delineate the nature and neglect of integrity capacity and global business citizenship by world business leaders. They discuss how the philosophical analysis of moral and economic complexity enhances judgment integrity capacity and global business citizenship. Finally, the authors recommend positive action steps to improve global business citizenship and leadership integrity capacity through a balanced and inclusive pluralistic economic philosophy.

The authors argue that the time is ripe for national and corporate leaders to move consciously towards the development of global ethics. This papers presents a model of global ethics, a rationale for the development of global ethics, and the implications of the model for research and practice.

Can corporations remain socially responsible in today's fiercely competitive global economy? For several decades after World War II, companies like IBM, which exemplified what journalist Robert J. Samuelson called the 'good corporation,' poured forth material comforts and technological ideas while guaranteeing full employment and adequate retirement. In the 1980s all of that changed, as corporations moved to 'downsize' and become lean, mean global competitors. In this collection, thirteen prominent scholars in business ethics, finance, management, and religion and six corporate leaders (...) respond to a new essay by Samuelson that sounds the death knell of the 'good corporation.' They propose new approaches to corporate integrity and social responsibility in the global economy. The book will be useful in corporate workshops and will make an excellent business ethics text in philosophy departments and business schools. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:In Search of the Good: A Life in Bioethics by Daniel Callahan, and: Why the Church Needs Bioethics: A Guide to the Wise Engagement with Life’s Challenges ed. by John F. Kilner, and: Respecting Life: Theology and Bioethics by Neil MesserAndrea Vicini SJIn Search of the Good: A Life in Bioethics By Daniel Callahan (edited by Arthur Caplan) CAMBRIDGE, MA: MIT PRESS, 2012. XVII + 206 PP. (...) $29.00Why the Church Needs Bioethics: A Guide to the Wise Engagement with Life’s Challenges Edited by John F. Kilner GRAND RAPIDS: ZONDERVAN, 2011. 304 PP. $26.99Respecting Life: Theology and Bioethics By Neil Messer LONDON: SCM PRESS, 2011. XI + 236 PP. $36.20With their specific styles, targeted readerships, and overall goals, these three volumes provide diverse but synergic ways to articulate and expand bioethical reflection in today’s society. Daniel Callahan is undoubtedly one of the founders of the field of bioethics. In Search of the Good: A Life in Bioethics is a fascinating memoir where, in a very engaging and personal way, Callahan unveils his intellectual development, career, and major interests. At the same time, he provides a critical lens to examine the history of bioethics in the United States. It shows his “abiding fascination with the human nature, scope, and validity of ethics as part of human life, and a similar strong interest in the ways that the scientific knowledge of medicine influences how we think about our health and mortality and shapes the ways we live our lives” (xvi). In particular, he describes how his philosophical training, and philosophical mind, led him to address the burgeoning ethical questions in biology and medicine and, thereby, to contribute to the founding of today’s bioethics.By sharing his intellectual journey with great honesty and transparency, Callahan guides his readers from his initial philosophical questioning to the later critical developments that have shaped bioethics as a theoretical and practical discipline in the last forty years. The list of topics that he has studied is impressive—from birth control to heart transplants, from end-of-life issues to embryonic stem cell research, and from market-driven health care to medical rationing. Drawing on his time as editor of the famous liberal Catholic magazine Commonweal in the 1960s, Callahan narrates his 1969 founding of the Hastings Center in cooperation with the author and psychiatrist Willard Gaylin. He describes the [End Page 196] stages in the life of this first bioethics research institution in the world, focusing on the years of its success (1980–86) and then on the routinization of its charisma (1986–96). More recent years have seen Callahan questioning medical progress and stressing the urgency of critically examining the goals of today’s medicine, even including discussion topics that are often avoided.Bioethics scholars and students will enjoy In Search of the Good. They will be able to integrate their own historical study of this discipline with Callahan’s personal memoir, which gives a human face to issues and debates. Moreover, bioethicists will be stimulated to reassess their own intellectual engagement and reflect on the future developments of this interdisciplinary discipline whose “roots lie in the humanities” (167).John Kilner, director of bioethics programs and professor of bioethics and contemporary culture at Trinity Evangelical Divinity School, takes a broader approach in Why the Church Needs Bioethics. The volume includes contributions from an interdisciplinary group of thirty-one Christian leaders with diverse expertise, ranging from medicine, business, and law to biblical studies, theology, counseling, and intercultural and pastoral ministry. Nineteen leaders contributed essays, and twelve offered their critiques to earlier drafts. This collaborative effort is praiseworthy, but at the same time it leaves readers desiring more cohesive reflections and a synthetic theological voice.The volume considers three cases emblematic of major human quests: reproductive technologies for a better birth; enhancing drugs for a better life; and end-of-life care for a better death. Each case is discussed by experts from three different disciplines—biblical theology, practical theology, and other secular professions (business, law, or health care)—followed by a specifically bioethical essay. The volume ends with two conclusive contributions discussing how preaching and wisdom... (shrink)

As scholars revisit the profound words of John Dewey, an acclaimed American philosopher and intellectual, the impact of his writings is often discussed within the context of peacebuilding. Although Dewey supported American military involvement in World War I, he did so with caution. His main objective was to establish a lasting peace based on the principles President Woodrow Wilson put forth as part of his Fourteen Points. Dewey supported it as a "war to end all wars" and "to make (...) the world safe for democracy." During World War I, Dewey used his pragmatic philosophy to try to influence both leaders and laymen regarding the possibilities of world peace, through American military participation, in order... (shrink)

John F. Henry is an eminent economist who has made important contributions to heterodox economics drawing on Adam Smith, Karl Marx, Thorstein Veblen, and John Maynard Keynes. His historical approach offers radical insights into the evolution of ideas (ideologies and theories) giving rise to and/or induced by the changes in capitalist society. Essays collected in this festschrift not only evaluate John Henry's contributions in connection to Marx's and Veblen's theories, but also apply them to the socio-economic issues (...) in the 21st century. In Part I leading heterodox economists in the traditions of Marxism, Post Keynesianism, and Institutionalism critically examine Marx's and Veblen's theoretical frameworks (and their connections to each other) that have become the foundations of heterodox economics. Chapters in Part II showcase alternative theoretical explanations inspired by Marx, Veblen, and Henry. Topics in this Part include financial crisis, financialization, capital accumulation, economics teaching, and the historical relationship between money and class society. Part III is devoted to John Henry's heterodox economics encapsulated in his "farewell" lecture, interview, and bibliography. Essays in this book, individually and collectively, make an important point that the history of economic thought (or historical analysis of economic theory and policy) is an integral part of developing heterodox economics as an alternative theoretical framework. Anyone who is troubled by the recurring failure of capitalism as well as mainstream economics will find this book well worth reading. (shrink)

Periodically, we take stock of SubStance and provide a brief statement regarding initiatives and priorities in the journal's interests. Three years ago, we announced that "Exploring hybrid writing with theoretical impact is at the center of our current preoccupations."1 Since that time, the journal has made significant changes. This issue marks our fourth issue of publishing with Johns Hopkins University Press in a transition that recognizes our new publisher as a leader among university presses.Our plan also expressed our intent (...) to move toward publishing digital work that exemplifies theoretical thinking in nonlinear, experimental forms. In 2018, we launched Digital SubStance, a platform for "hybrid work that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 489 right; and it will be of interest to students of modern aesthetics. But compared with Rudolf Makkreel's ground-breaking study, Dilthey, Philosopher of the Human Studies (Princeton, 1975), it is handicapped by an exasperating vagueness. This is mainly because Heinen does not go more deeply into Dilthey's profuse aesthetic writings from a historical perspective and on the basis of a commitment to an appropriate methodology. What we (...) get, instead, is a rather one-sided reflection on several important aspects of Dilthey's aesthetic writings. ROLF-DIETERHERRMANN University of Tennessee Young John Dewey: An Essay in American Intellectual History. By Nell Coughlan. (Chicago and London: University of Chicago Press, 1975. Pp. xii + 187) The author's aim in this carefully researched volume is to examine the early development of Dewey's character, primarily as it is expressed in the changes in his philosophical development from the time he was a student at the University of Vermont until he left the University of Michigan to go to Chicago in 1894. The account is at its best in relating the common problems shared by Dewey, his teachers George Sylvester Morris and G. Stanley Hall and his younger colleague George Herbert Mead. All were conscientious men, concerned to develop an account of the world and of society that does not fall back on religion as a crutch, that could give some accounting of or even take advantage of new developments in empirical psychology yet still provide a role for the philosopher as a moral leader. Where in the America of the 1870s and 1880s could such a person turn? Aside from Harvard and Johns Hopkins, there was no place for the independent, secular philosopher in American colleges and universities. The safe clergyman was typically given employment; the free thinking agnostic was considered dangerous. Further, there was the problem of intellectual isolation. Coughlan brilliantly contrasts the tight knit intellectual community of Victorian England with the struggles of individual American thinkers, scattered around the United States, to find like-minded intellectual companionship. Morris tried to resolve these problems by embracing the idealism of T. H. Green and hoping for a full-time chair at Hopkins. Hall, who eventually got the chair, went into empirical psychology. His choice was safe and intellectually respectable but ignored moral matters. Mead and a young friend named Henry Castle went through a long struggle to develop a satisfactory world view. Castle never achieved success and died in a shipwreck at age 32. Mead's correspondence with Castle reveals that he endured a number of acute personal crises before becoming Dewey's colleague at Michigan and discovering the latter's newly developing "organic circuit" theory with all its implications for the development of social psychology. Dewey was the most successful of the lot. It would be easy to construe a scenario wherein the young Dewey became skeptical about Green's idealism and underwent an acute personal crisis at the prospect of a world no longer glued together by the universal mind. This apparently never happened. By his own account, Dewey's "drift" from idealism took fifteen years, 1and I suspect that this gradual disengagement served as an effective buffer against the shock of having to develop an experimental naturalism all of a sudden. At any rate, Coughlan gives the most thorough account available of the evolution of Dewey's thought during the Michigan years. Coughlan is on solid ground so long as he treats Dewey as a person who shared common intellectual problems with like-minded colleagues and teachers. But how can one reconstruct his personal life? The difficulties are real. Dewey's published writings of the period reveal little John Dewey, "From Absolutism to Experimentalism," in John Dewey on Experience, Nature, and Freedom, ed. Richard J. Bernstein (New York: Liberal Arts Press, 1960), p. 12. 490 HISTORY OF PHILOSOPHY of his personality. Indeed, one is moved to ask whether his personality was almost entirely submerged in his work. Colleagues, friends and students are no longer available to tell their story. There is little in the way of revealing personal correspondence that is available. Dewey was not inclined to reminisce.2 About all we have from him... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 241-243 [Access article in PDF] International Conference on Religion and Globalization Ruben Habito Perkins School of Theology The International Conference on Religion and Globalization, with over two hundred participants from thirty-one countries, was hosted by Payap University and its Institute for the Study of Religion and Culture in Chiang Mai, Thailand, from 27 July to 2 August 2003, with the Society for Buddhist-Christian Studies among (...) the several cosponsoring organizations. Other sponsoring and cosponsoring organizations included the United Board for Christian Higher Education in Asia, the International Network of Engaged Buddhists, the Christian Conference of Asia, and the Museum of World Religions. Prof. John Butt, convener of the conference and director of the Institute for the Study of Religion and Culture, with other officials of Payap University, welcomed the delegates at the opening ceremonies on 27 July in a program that included musical and cultural presentations from the riches of the northern Thai heritage.Plenary speakers included Dharma Master Hsin Tao, founder of the Museum of World Religions based in Taipei, Taiwan, who spoke on "Education for Interreligious Understanding in a Global Age." Donald Swearer, of Swarthmore College and Harvard University, spoke on "Religious Identity and Globalization," with a provocative subtitle: "Would Jesus, Buddha, or Mohammed Drive an SUV?" He addressed sociological aspects of religious living in a globalized age, with particular reference to Thai society. Phra Paisan Wisalo, a noted Thai forest monk and ecological activist, spoke on the "Reform of the Thai Sangha in the Light of Global Realities." Dr. Wesley Ariarajah, a Methodist theologian from Sri Lanka who has worked for many years with the World Council of Churches, spoke on "Religious Diversity and Interfaith Relations in a Global Age."The Venerable Dhammananda (formerly known as Dr. Chatsumarn Kabilsingh) was scheduled to give a plenary address on "Women's Experience in Theravada Buddhism," but could not attend due to the untimely death of her beloved mother, the Ven.Voramai Kabilsingh, one of the pioneering twentieth-century bhiksuni s in Thailand. Mae Chee Vimuttiya delivered an address titled "The Tripitaka Answer to the Extremes in the Modern World." Episcopal Bishop John Shelby Spong (ret.) presented an address titled "Transcending the Limits of Religion in Search of the Wonder [End Page 241] of God," and spoke of challenges to Christian faith and life in a postmodern society. Muslim scholar and activist Chandra Muzaffar described the challenges to and prospects for the religions in the wake of the globalizing process in a plenary address titled "Religion and Society in a Global Age." Dr. Muzaffar's presentation succeeded in highlighting key issues faced by those sincerely looking for ways in which religious traditions and communities can contribute to global healing, rather than continue to be part of the problem that divides the human family. Michael von Brueck gave the final plenary address, titled "An Ethics of Justice in a Cross-Cultural Context," suggesting pathways for a hopeful future.In addition to the plenary addresses, there were twelve plenary panels covering various topics. These included "Education for Global Awareness," chaired by Ruben Habito; "Religion and Media in a Global Age," chaired by Louis Gabaude; "Interfaith Dialogue in a Global Age: Personal Testimonies," chaired by Donald Swearer with members from the Interreligious Group for Theological Encounters, better known as the Cobb-Abe group; "Religion and the Globalization of War," chaired by Nancy Martin; "The Shadow of Religion: Killing People and Making Peace," chaired by John Butt; "Women and Spirituality," chaired by Roshan Dhunjibhoy; "The Transformation of Religious Traditions through Global Interreligious Encounter," chaired by JosephRunzo;"Islam,Social Justice,andGlobalization," chairedby Chandra Muzaffar; "Pluralism, Human Rights, and Buddhism," chaired by Michael von Brueck; "Students of Subaltern and Superpower States: Intercultural Communicative Competence via Information Technology," chaired by Daniel Wessner; "Globalization and ReligiousVocation," chaired by Herbert Swanson; and "Contemporary Exemplars of Interreligious Bridge-Building: Thomas Merton and Bede Griffiths," chaired by Douglas Conlan. In addition to the plenary sessions, individual paper sessions were held in three concurrent groups, with more than sixty topics presented by scholars and religious leaders throughout the entire... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theopompus of Chios: History and Rhetoric in the Fourth Century B.C.John BucklerMichael A. Flower. Theopompus of Chios: History and Rhetoric in the Fourth Century B.C.Oxford: Clarendon Press, 1994. xii + 252 pp. Cloth, $49.95.Theopompos is a historian fully worthy of the attention of Michael A. Flower's new study of him. The results, unfortunately, are for the most part disappointing. F.'s most important contribution to an understanding of (...) Theopompos' method and goals is his incontrovertible conclusion that Isokrates' influence [End Page 495] on Theopompos is overrated and indeed misunderstood. F. successfully rejects the notion that Isokrates created a fourth–century genre of historical writing or that he produced from his school a cadre of historians. Despite the evidence of TT 2 and 5, the testimonia indicate only that Theopompos and Ephoros were students of Isokrates. Nothing in the evidence proves that Isokrates gave them any historical training. Isokrates was a rhetorician who educated others in oratory. He admits (Ant. 45–46; Panath. 1–2) that he himself had decided not to write history. His goal in life was to teach rhetoric that could be used for a variety of literary purposes. Although Isokrates obviously uses historical examples in his own writings, they make only a rhetorical effect. F. is surely right to say that Isokrates' influence on Theopompos was predominantly cosmetic—that he taught Theopompos the style but not the essence of his histories. The undue emphasis on Isokrates' influence on Theopompos obscures the historical genius of the latter.In chapter 4 F. examines the moral and political philosophy of Theopompos. He easily refutes (63ff.) the opinion of R. Lane Fox that Theopompos was merely a moralist without political experience and without practical criteria by which to assess people and politics. No one, however, can doubt that Theopompos was indeed a moralist. He criticizes the deleterious effects of luxury on various individuals and peoples, effects rendering them dissolute and lazy. He thinks instead that a well–ordered life of individuals and communities leads to security and prosperity. He is also a champion of ordinary and traditional religion. He is likewise opposed to democracy because he feels that it led to a dissolute life. Yet F. fails to explain the connection between personal virtue or vice and public affairs. So did Theopompos. Two examples will suffice. Although Theopompos considers Lysandros and Agesilaos good men and the Spartan constitution a good one for its moral and abstemious way of life, the efforts of both leaders led to defeat and disaster for Sparta. Conversely, Theopompos considers Philip II and the Macedonians decadent and debased because of their sexual and alcoholic excesses. Yet these degenerates won control of Greece. Without serious examination of this point, F. (117–18, 127) falls back upon Theopompos' explanation: if Philip was base, the Athenians were even more so. Perhaps Philip was just lucky, this founded in no small part upon the evidence of Demosthenes, who had himself fled from the battlefield of Chaironeia. F. never explains in historical terms why the Athenians were unable successfully to oppose Philip. In short, neither F. nor perhaps Theopompos succeed in demonstrating how good moral fibre ensures actual political success. When F. most effectively touches upon the point, he seems (114) to contradict his other conclusions.F. is surely right to endorse W. R. Connor's conclusion that Theopompos was no admirer of Philip. In chapter 5 F. examines Polybios' use of Theopompos, the latter's portrayal of Philip's private life, and the king's political and military abilities. The study of Polybios and Theopompos is needlessly speculative, and could have profited greatly by a careful reading of K. Meister, Historische Kritik [End Page 496] bei Polybios (1975), which is never cited. Theopompos and Demosthenes, neither a friend of Philip, describe Philip and his officers as hard drinkers and given to homosexual orgies. Again, no one can reasonably doubt that Philip and his Macedonians were guilty of both charges. But to repeat; neither moral defect impeded their political and military success, and in strictly historical terms the point is insignificant. The obvious truth is that Philip triumphed because he was a brilliant... (shrink)

In his “Theology and Falsification” Professor Antony Flew challenges the sophisticated religious believer to state under what conceivable occurrences he would concede that there really is no God Who loves mankind: ‘Just what would have to happen not merely to tempt but also, logically and rightly, to entitle us to say “God does not love us” or even “God does not exist”? I therefore put…the simple central questions, “What would have to occur or to have occurred to constitute for you (...) a disproof of the love of, or of the existence of, God”?’. (shrink)

The pragmatic inquiry process used in the Corporantes Pathfinder Notebook (CPN) enables students and others to discern their gifts, find purpose and direction in their lives, and seek a FIT between their values and various corporate cultures before making extensive commitments in their field of studies and their employment. Based on Peirce''s theory of Pragmatism the CPN fosters investigation, interpretation, and action resulting from reflected narratives written in response to a series of questions in the CPN. The CPN was used (...) successfully as a framework in a Business Ethics course for connecting career decisions to their personal lives. Other pedagogic activities were used such as case studies, role playing, service learning, team projects investigating ethical climates of corporations, as well as Socratic questioning and discussions of moral dilemmas to develop ethical sensitivity and understanding of ethical challenges and decisions. The CPN also has been used successfully by senior executives in over fifty applications. (shrink)

In this volume, John Horty brings to bear his work in logic to present a framework that allows for answers to key questions about reasons and reasoning, namely: What are reasons, and how do they support actions or conclusions?

Machine generated contents note: ch. 1 The Cry of Rachel -- Maritain's 1942 Marquette Aquinas Lecture -- Maritain's The Person and the Common Good -- Camus's The Plague -- ch. 2 Joy -- Being as the Good and the Eruption of Willing -- Being and Philosophical Psychology -- An Ordinary Knowledge of God and Metaphysics -- Metaphysics as Implicit Knowledge -- Being and the Intellectual Emotions -- ch. 3 Quandoque Evils -- Aquinas's Rationale for the Corruptible Order -- The Corruptible (...) Order and Quandoque Evils -- Bracketing Quandoque Evils between Goods -- A Caveat in Understanding the Subject of the Consequent Good -- The Effect of Human Providence upon the Frequency of Quandoque Evils -- ch. 4 Natural Corruptions -- Death as a Natural Corruption -- Natural Corruption as Nondefinitive -- Ambiguity of "Praeter Intentionem" and "Per Accidens" -- God and the Evil of Punishment (Poena) -- Other Interpretations -- Abraham and Isaac -- Conclusion -- ch. 5 Preliminaries to Aquinas and the Contemporary Discussion -- C.G. III, 71: "If Evil Exists, God Exists" -- William Rowe on Cosmological Reasoning -- De Ver. X, 12, ad 10m: "If not God from Justice, then God from Some Other Effect" -- Summary of Aquinas on the Existence of Evil -- A Strategy -- ch. 6 The Thomist and the Contemporary Discussion: Personalist Theodicies -- Marilyn McCord Adams and "Horrendous Evils" -- William Hasker: Personal Satisfaction and World Approval -- John Hick: Creation as a Gymnasium for the Development of Our Virtues -- David Ray Griffin and the Denial of Genuine Evils -- The Brothers Karamazov -- Thomistic "Natural Desires" of the Human Person -- ch. 7 The Thomist and the Contemporary Discussion: Cosmological Theodicies -- Diogenes Allen and Suffering as an Experience of God -- David Hume and Dialogues concerning Natural Religion, X and XI -- William Rowe and "Pointless Evils" -- J. L. Mackie and Further Objections to a Cosmological Theodicy -- Mackie's Fourth Criticism and Aquinas on the Causality of Human Choices -- Aquinas and Plantinga -- The Avoidance of Determinism -- The Avoidance of Divine Culpability -- A Thomistic Free Will Defense? -- Richard Swinburne: Nature as a Necessary Display Case for Our Knowledge of Good and Evil -- Bruce Reichenbach: Developing Plantinga and Swinburne -- ch. 8 Conclusion and Comparison to Brian Davies and Eleonore Stump -- Brian Davies's Apophatic Treatment of the Evil Problem -- Eleonore Stump and the Love of God -- The Consolation of Rachel. (shrink)

John F. Post argues that physicalistic materialism is compatible with a number of views often deemed incompatible with it, such as the objectivity of values, the irreducibility of subjective experience, the power of the metaphor, the normativity of meaning, and even theism.

The worldwide growth of franchising has been phenomenal during the past decade. At the same time there has been increased media attention to questionable business practices in franchising. Similar to some trade associations and professions, franchising has sought self-regulation by developing codes of conduct or ethics. This study examines the codes of ethics covering franchising activities in 21 countries. The results reveal that there is considerable variation in the activities/issues covered by the codes. Specifically, the codes cover most stages of (...) the franchising relationship, focus on a narrow set of stakeholders, are short on ethical guidance, and offer few enforcement provisions. The implications of these findings for international franchising and research are discussed. (shrink)

Written by a highly respected scholar of Thomas Aquinas's writings, this volume offers a comprehensive presentation of Aquinas's metaphysical thought. It is based on a thorough examination of his texts organized according to the philosophical order as he himself describes it rather than according to the theological order. -/- In the introduction and opening chapter, John F. Wippel examines Aquinas's view on the nature of metaphysics as a philosophical science and the relationship of its subject to divine being. Part (...) One is devoted to his metaphysical analysis of finite being. It considers his views on the problem of the One and the Many in the order of being, and includes his debt to Parmenides in formulating this problem and his application of analogy to finite being. Subsequent chapters are devoted to participation in being, the composition of essence and esse in finite beings, and his appeal to a kind of relative nonbeing in resolving the problem of the One and the Many. Part Two concentrates on Aquinas's views on the essential structure of finite being, and treats substance-accident composition and related issues, including, among others, the relationship between the soul and its powers and unicity of substantial form. It then considers his understanding of matter-form composition of corporeal beings and their individuation. Part Three explores Aquinas's philosophical discussion of divine being, his denial that God's existence is self-evident, and his presentation of arguments for the existence of God, first in earlier writings and then in the "Five Ways" of his Summa theologiae. A separate chapter is devoted to his views on quidditative and analogical knowledge of God. The concluding chapter revisits certain issues concerning finite being under the assumption that God's existence has now been established. -/- John F. Wippel, professor of philosophy at The Catholic University of America, was recently awarded the prestigious Aquinas Medal by the American Catholic Philosophical Association. In addition to numerous articles and papers, Wippel has coauthored or edited several other works, including Metaphysical Themes in Thomas Aquinas and The Metaphysical Thought of Godfrey of Fontaines, both published by CUA Press. (shrink)

Global soft law, multistakeholder norms, the business practices and policies of leading companies, the expectations of...

An anthology of original and reprinted articles expressing views on all aspects of the subject of abortion.

Neoplatonic Exegeses of Plato's Cosmogony JOHN F. PHILLIPS AMONG THE MANY CONTROVERSIES to which the long history of interpretation of Plato's Timaeus has given rise, that concerning the eternity of the cosmos is one of the most enduring and complex, and the source of almost continuous debate from the time of Xenocrates to the present. The importance to all Platonists of a doctrinally consistent answer to the question of whether or not the universe had a beginning in time is (...) made amply clear in the statement attributed to Iamblichus by Proclus that proper understand- ing of the creation of the world is crucial for the entire theory of Nature. Iamblichus here refers obliquely to the orthodox Platonist position that the universe is not a temporal being subject to decay and destruction. The princi- pal problem for all of them, of course, was that, taken literally, Plato's account of the creation in the Timaeus, particularly the passage 27C-a8C, appears to be an unequivocal affirmation of a temporal beginning to the cosmos. Espe- cially troublesome was Plato's use of the verb y~yovev in Timaeus 28b 7, which seems to be an explicit claim for an &QX1] in time. That this passage did indeed refer to a temporal beginning was a point that was made repeatedly and forcefully by the chief opponents of the Platonists on this issue, the Peripa- tetics, who, following Aristotle, read the Timaeus creation account literally.' To.. (shrink)

The controversy over Greek pronunciation at Cambridge University in 1542, principally between university chancellor Stephen Gardiner and regius professor of Greek John Cheke, marked the emergence of not only the linguistic but also the political agenda of the mid-Tudor Cambridge humanists. This important group included future statesmen and political thinkers such as William Cecil, later Elizabeth's famous minister, Thomas Smith, author of De republica anglorum, and John Ponet, leading exponent of ‘resistance theory’. In the 1542 Greek controversy Cheke (...) and his allies advocated the restoration of an ancient pronunciation they saw as having been the medium of eloquence in the Athenian republic. Their concepts of language provide a template for their political concepts: both language and political structures are generated by the community, reflective of the community's particular character, susceptible to change and capable of improvement. Throughout their subsequent careers and especially in the reign of Edward VI, when their influence was at its height, these humanists fostered a ‘monarchical republican’ politics; it involved rhetorical persuasion as the main mode of political action, programmes of religious and economic reform, and popular consent as an important factor in the good governance of the commonwealth. (shrink)

AbstractDespite the evident importance of imagination in both ethical decision-making and entrepreneurship, significant gaps remain in our understanding of its actual role in these processes. As a result, scholars have called for a deeper understanding of how imagination impacts value creation in society and how this critical human faculty might more profoundly connect our theories of ethics and business decision-making. In this paper, we attempt to fill one of these gaps by scrutinizing the underlying philosophical foundations of imagination and applying (...) them to the challenges facing entrepreneurs attempting to create new value in an increasingly unpredictable and kaleidic world. Accordingly, we apply a view of imagination developed by the pragmatist philosopher John Dewey to the radically subjective economic philosophy of G.L.S Shackle. As a result, we develop a concept of imagination which we believe can be both significant and hopeful for research at the intersection of business ethics and new value creation. (shrink)