John Sheridan talks with Clare L E Foster, sharing some wider observations about the challenges of the digital transformation of The National Archives..

This paper examines the proposition that adopting a socially responsible, or philanthropic, management posture is not antithetic to the capitalist business model but rather can be seen as a sound approach to the development of long-term sustainability in business in a modern business environment, wherein a strand of corporate social responsibility is one core aspect of the composite utility function of the modern business. We suggest further that for many of the prominent/significant examples of the successful adoption of a policy (...) of informed benevolence in the management of employees that policy seems to be faith rooted – be that faith Christian, Buddhist, Jewish, Muslim or other. Indeed, even if one observed an organisation subject to an humanist or even atheistic based socially responsible management, one could see that as being rooted in that organisation’s ‘non-faith’ faith, or ethical bubble. Our argument also gives the lie to the proposition, in currency in some circles, that the term ‘business ethics’ is an oxymoron. To underpin the argument we cite examples (/set out mini-cases, or a mixture of these) from a range of faith based traditions including, Buddhism, the Quaker-Christian tradition, Judaism and Islam. (shrink)

John Foster presents a penetrating investigation into the question: what is it to perceive a physical object? Is perceptual contact with a physical object, he asks, something fundamental, or does it break down into further factors? If the latter, what are these factors, and how do they combine to secure the contact? For most of the book, Foster addressed these questions in the framework of a realist view of the physical world. But the arguments which thereby unfold (...) - arguments which undermine direct realism and establish a version of the sense-datum theory - lead to the conclusion that we do no perceive physical objects at all. The only way to avoid this conclusion is by abandoning physical realism for a form of idealism, and this is the option which Foster finally embraces. The Nature of Perception makes an important contrbution to the ongoing debate: it sheds fresh light on the traditional issues, and breathes new life into positions which most current philosophers assumeto be dead. (shrink)

Dualism argues that the mind is more than just the brain. It holds that there exists two very different realms, one mental and the other physical. Both are fundamental and one cannot be reduced to the other - there are minds and there is a physical world. This book examines and defends the most famous dualist account of the mind, the cartesian, which attributes the immaterial contents of the mind to an immaterial self. John Foster's new book exposes (...) the inadequacies of the dominant materialist and reductionist accounts of the mind. In doing so he is in radical conflict with the current philosophical establishment. Ambitious and controversial, _The Immaterial Self_ is the most powerful and effective defence of Cartesian dualism since Descartes' own. (shrink)

John Foster; VI*—Induction, Explanation and Natural Necessity, Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 87–102, https://d.

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Originally published in 1982, the aim of this book is a controversial one - to refute, by the most rigorous philosophical methods, physical realism and to develop and defend in its place a version of phenomenalism. Physical realism here refers to the thesis that the physical world is an ingredient of ultimate reality, where ultimate reality is the totality of those entities and facts which are not logically sustained by anything else. Thus, in arguing against physical realism, the author sets (...) out to establish that ultimate reality is wholly non-physical. The crucial elements in this argument are the topic-neutrality of physical description and the relationship between physical geometry and natural law. The version of phenomenalism advanced by John Foster develops out of this refutation of physical realism. Its central claim is that the physical world is the logical creation of the natural constraints on human sense-experience. This phenomenalist perspective assumes that there is some form of time in which human experience occurs but which is logically prior to the physical world, and Foster explores in detail the nature of this pre-physical time and its relation to time as a framework for physical events. This book was a major contribution to contemporary philosophical thinking at the time. (shrink)

In essence firms or companies are usually thought to exist to make products for or provide services of some sort to third parties, other companies or individuals. The philosophical question which naturally arises then is ‘to the benefit of whom should a firm’s activities be aimed?’ Possible answers include the owners of the firm, the firm’s employees or wider society, the firm’s local community or their host nation. It is because of firms’ location within a wider society that the issue (...) of corporate social responsibility arises. The issue is do they contribute in a positive way to the fabric of society. In this paper we conduct an exploratory investigation whose research questions, broadly, are whether there is public evidence of corporate social responsibility activity by firms listed in the UK and to what extent, if any, such activities may amount to genuinely socially responsible management by the firms. We examined the most up to date annual reports of a split sample of 36 firms listed in the FTSE 350. The short answers to the two research questions above are: to some degree and no by some margin, based on data from the sample firms. (shrink)

The regularities in nature, simply by being regularities, call for explanation. There are only two ways in which we could, with any plausibility, try to explain them. One way would be to suppose that they are imposed on the world by God. The other would be to suppose that they reflect the presence of laws of nature, conceived of as forms of natural necessity. But the only way of making sense of the notion of a law of nature, thus conceived, (...) is by construing a law as the causing of the associated regularity, and the only remotely plausible account of such causing would be in terms of the agency of God. So, by whichever route, we are led to the conclusion that the regularities are brought about by God. So the presence of the regularities in nature provides us with a strong case for accepting the existence of God. (shrink)

John Foster presents a clear and powerful discussion of a range of topics relating to our understanding of the universe: induction, laws of nature, and the existence of God. He begins by developing a solution to the problem of induction - a solution whose key idea is that the regularities in the workings of nature that have held in our experience hitherto are to be explained by appeal to the controlling influence of laws, as forms of natural necessity. (...) His second line of argument focuses on the issue of what we should take such necessitational laws to be, and whether we can even make sense of them at all. Having considered and rejected various alternatives, Foster puts forward his own proposal: the obtaining of a law consists in the causal imposing of a regularity on the universe as a regularity. With this causal account of laws in place, he is now equipped to offer an argument for theism. His claim is that natural regularities call for explanation, and that, whatever explanatory role we may initially assign to laws, the only plausible ultimate explanation is in terms of the agency of God. Finally, he argues that, once we accept the existence of God, we need to think of him as creating the universe by a method which imposes regularities on it in the relevant law-yielding way. In this new perspective, the original nomological-explanatory solution to the problem of induction becomes a theological-explanatory solution.The Divine Lawmaker is bold and original in its approach, and rich in argument. The issues on which it focuses are among the most important in the whole epistemological and metaphysical spectrum. (shrink)

Unlock the secrets of the art world and unleash your creative potential with this innovative and inspiring book. Drawing on the principles of vital art education, this book offers a fresh approach to art instruction that emphasizes the importance of creativity, experimentation, and personal expression. Full of practical tips, engaging exercises, and stunning examples of art, this book is a must-read for artists of all levels and backgrounds. This work has been selected by scholars as being culturally important, and is (...) part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper sketches the fundamental characteristics of metaphorical language which enable it to subserve not only the shaping of particular discourses, but also crucial aspects of our powers of enquiry and understanding. It argues that without metaphorical creativity we cannot make adequate sense of the more complex and open-ended aspects of our experience. This is illustrated from the way in which we deploy the closely related key environmental metaphors of 'stewardship' and 'natural capital', including the more specific 'real option' sub-version (...) of the latter idea reported on by other contributions to this Special Issue. But a condition of making such thinking operational and socially productive is the development of a genuine learning society. (shrink)

The Imperial Web and the War on Terrorism: U.S. Military Bases and Empire. The attacks of September 11,2001 and the subsequent global War onTerrorism directed by the United States have made it clear that the world is now dominated by an American Empire, which extends far beyond the British Empire of old. The extent of U.S. imperial ambitions is perhaps best understoood in terms of the history of its military bases, which are now located in around 60 countries. These bases (...) are not to be understood as a purely military phenomenon but as part of a larger system of economic, political and military power rooted in the hegemonic position of U.S. capitalism in the world economy as a whole. [Article adapted from the March 2002 issue of Monthly Review, vol. 53, no. 10]. (shrink)

A World for Us aims to refute physical realism and establish in its place a form of idealism. Physical realism, in the sense in which John Foster understands it, takes the physical world to be something whose existence is both logically independent of the human mind and metaphysically fundamental. Foster identifies a number of problems for this realist view, but his main objection is that it does not accord the world the requisite empirical immanence. The form of (...) idealism that he tries to establish in its place rejects the realist view in both its aspects. It takes the world to be something whose existence is ultimately constituted by facts about human sensory experience, or by some richer complex of non-physical facts in which such experiential facts centrally feature. Foster calls this phenomenalistic idealism. He tries to establish a specific version of such phenomenalistic idealism, in which the experiential facts that centrally feature in the constitutive creation of the world are ones that concern the organization of human sensory experience. The basic idea of this version is that, in the context of certain other constitutively relevant factors, this sensory organization creates the physical world by disposing things to appear systematically world-wise at the human empirical viewpoint. Chief among these other relevant factors is the role of God as the one who is responsible for the sensory organization and ordains the system of appearance it yields. It is this that gives the idealistically created world its objectivity and allows it to qualify as a real world. (shrink)

Translated and reprinted by permission of Monthly Review magazine. (c) Monthly Review. All rights reserved. The New Irrationalism by John Bellamy Foster (February 2023, Volume 74, Number 9). Tradução por Lara Nora Portugal Penna. Revisão por Elcemir Paço Cunha.

How do people gather samples of evidence to learn about the world? Adults often prefer to sample evidence from diverse sources—for example, choosing to test a robin and a turkey to find out if something is true of birds in general. Children below age 9, however, often do not consider sample diversity, instead treating non‐diverse samples (e.g., two robins) and diverse samples as equivalently informative. The current study (N = 247) found that this discontinuity stems from developmental changes in standards (...) for evaluating evidence—younger children chose to learn from samples that best approximate idealized views of what category members are supposed to be like (e.g., the fastest cheetahs), with a gradual shift across age toward samples that cover more within‐category variation (e.g., cheetahs of varying speeds). These findings have implications for the relation between conceptual structure and inductive reasoning, and for the mechanisms underlying inductive reasoning more generally. (shrink)

This paper examines the implications for sustainability policy of environmental uncertainty and indeterminacy, and relates the associated problems with a conventional understanding of sustainable development to Hayek's critique of collective planning. It suggests that the appropriate recourse is not, however, a Hayekian endorsement of the free market, but an extension of his key idea of spontaneous order to characterise the learning society. The argument is illustrated by a practical application: the analysis of natural capital explored in this Special Issue is (...) shown to be directly relevant to the improvement of the UK's headline sustainability indicators package. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

A teleological approach to deciding how we should act underlies the attempted extension of neo-classical economics to environmental issues, with its emphasis on comparative valuation in monetary terms. Such an extension fails because, in the environmental sphere, there are powerful reasons for denying commensurability of the relevant values. But this denial then tends to undercut any weighing of environmental goods. In response to this difficulty, the paper seeks to develop an account of the weighing of goods which would enable us (...) to recognise value as a human creation, while also grounding it in an ecological unity with the wider life of nature. (shrink)

The received understanding of interdisciplinarity in environmental higher education depends on constructions of the environmental agenda which tacitly privilege positivistic assumptions associated with the physical and biological sciences. If, however, we take seriously the heuristic force of the key humanities disciplines in regard to our environmental situation, precisely this privileging will be at issue. This suggests that collaboration across the full range of intellectual disciplines is needed not just to solve but to frame environmental problems. This requirement, however, may have (...) to be met at the institutional level rather than at that of individual teachers and learners. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

I want to examine a possible solution to the problem of induction-one which, as far as I know, has not been discussed elsewhere. The solution makes crucial use of the notion of objective natural necessity. For the purposes of this discussion, I shall assume that this notion is coherent. I am aware that this assumption is controversial, but I do not have space to examine the issue here.