Introduction -- John T. PARRY: Pain, Interrogation, and the Body: State Violence and the Law of Torture -- Fernando PURCELL: "Too Many Foreigners for My Taste": Law, Race and Ethnicity in California, 1848-1852 -- Shani D'CRUZE: Protection, Harm and Social Evil: The Age of Consent, c. 1885-c. 1940 -- Ruth A. MILLER: Sin, Scandal, and Disaster: Politics and Crime in Contemporary Turkey -- İştar GÖZAYD1N: Adding Injury To Injury: The Case of Rape and Prostitution in Turkey -- Dani (...) FILC and Hadas ZIV: Exception as the Norm and the Fiction of Sovereignty: The Lack of the Right to Health Care in the Occupied Territories -- Alban BURKE: Mental Health Care During Apartheid in South Africa: An Illustration of How "Science" Can be Abused -- Rui ZHU: Schistosomiasis and Capital Marxism -- Elena A. BAYLIS: The Inevitable Impunity of Suicide Terrorists -- Douglas J. SYLVESTER: The Lessons of Nuremberg and the Trial of Saddam Hussein -- Kirsten AINLEY: Responsibility for Atrocity: Individual Criminal Agency and the International Criminal Court -- Roberto BUONAMANO: Humanity and Inhumanity: State Power and the Force of Law in the Prescription of Juridical Norms -- Vincent LUIZZI: New Balance, Evil, and the Scales of Justice -- Jody LYNEÉ MADEIRA: The Execution as Sacrifice -- Bram IEVEN: Legitimacy and Violence: On the Relation between Law and Justice According to Rawls and Derrida -- Notes on Contributors. (shrink)

(2005). A Review of: “Biology at Work: Rethinking Sexual Equality”. World Futures: Vol. 61, No. 7, pp. 552-554.

This volume is devoted entirely to exploring the role of animals in the thought of Immanuel Kant. Leading scholars address questions regarding the possibility of objective representation and intentionality in animals, the role of animals in Kant's scientific picture of nature, the status of our moral responsibilities to animals' welfare, and more.

John J. Stuhr, a leading voice in American philosophy, sets forth a view of pragmatism as a personal work of art or fashion. Stuhr develops his pragmatism by putting pluralism forward, setting aside absolutism and nihilism, opening new perspectives on democracy, and focusing on love. He creates a space for a philosophy that is liable to failure and that is experimental, pluralist, relativist, radically empirical, radically democratic, and absurd. Full color illustrations enhance this lyrical commitment to a new version (...) of pragmatism. (shrink)

The 1990s saw a revival of interest in Kierkegaard's thought, affecting the fields of theology, social theory, and literary and cultural criticism. The resulting discussions have done much to discredit the earlier misreadings of Kierkegaard's works.

This article surveys arguments for the claim that employees have a right to strong forms of decision-making participation. Itconsiders objections to employee participation based on shareholders' property rights and it claims that those objections are flawed. In particular, it argues the employee participation rights are grounded on the same values as are property rights. The articlesuggests that the conflict between these two competing rights claims is best resolved by limiting the scope of corporate property rightsand by recognizing a strong employee (...) right to co-determine corporate decisions. (shrink)

This chapter addresses the issues that motivate representationalist accounts, and it describes the different versions of representationalism as responses to these issues. It argues that the representationalist views do not adequately respond to the epistemological problems that motivate them and that they engender some ontological problems. The chapter presents an alternative ‘presentationalist’ account that preserves the straightforward sense of the mind's openness to the world. While representationalism and presentationalism agree that the relation between mental events or states is direct but (...) mediated, they radically differ in their views of the nature of the mediation involved in the mind's intentional directedness to the world. This difference and the preferability of the presentationalist account are explored. (shrink)

This paper approaches the intentional structure of the emotions by considering three claims about that structure. The paper departs from the Brentanian and Husserlian ‘priority of presentation claim’. The PPC comprises two theses: intentional feelings and emotions are founded on presenting acts and intentional feelings and emotions are directed specifically to the value-attributes of the presented objects. The paper then considers two challenges to this claim: the equiprimordial claim and the priority of feeling claim. The EC asserts that the presentational (...) and affective dimensions of intentional feelings and emotions are equiprimordial. I respond to this challenge to the PPC by revising it, claiming instead that the founding relations exist between the presentational and affective senses in an experience whose presenting and affective aspects are equiprimordial. The PFC grants priority to the affective, a grant which presupposes the independence of the affective from the presentational. I argue that the PFC is mistaken, and that the revision of the PPC can handle the examples on which the PFC is based. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:From Sin to Amazing Grace: Discovering the Queer Christ by Patrick S. ChengJohn J. AndersonFrom Sin to Amazing Grace: Discovering the Queer Christ PATRICK S. CHENG New York: Seabury Books, 2012. 192 pp. $24.00The Christian doctrines of sin and grace are often avoided by LGBT (lesbian, gay, bisexual, and transgender) Christians today because of the ways that community has been harmed by the label “sinner.” Yet, Patrick Cheng (...) argues, these doctrines remain important to discuss. What is needed is not an avoidance of [End Page 241] these doctrines but rather a reframing of them. Writing from his perspective as a gay Asian American, Cheng offers new ways to understand sin and grace within the framework of a queer understanding of Christ.The book is organized into two parts. In part 1, Cheng argues that theologies of sin and grace are problematic because they have been defined in the West by a “crime-based” model. In this view, he argues, sin is a crime against God requiring punishment, and grace is acquittal and rehabilitation from that crime. Cheng outlines the development of this model from Augustine to John Calvin and argues that such a model is “inadequate and maybe even dangerous for LGBT people” (36). He rejects the crime-based model in favor of what he calls a “Christ-centered” model. In this view, sin is “immaturity” and grace is theosis or “becoming more like God” (54).In part 2, the fruitfulness of Cheng’s Christ-centered approach becomes apparent as he outlines how LGBT persons can interpret sin and grace in light of the Queer Christ. Cheng presents seven different models for understanding Christ offered by various queer theologians. Sin and grace are then understood in light of each particular model. For example, one Christ model that Cheng offers is the “Out Christ.” Here, the person of Jesus Christ is understood as God’s “coming out” to humanity; God reveals Godself most fully through Christ. Through this lens, sin is the “closet” and grace becomes the “courage” to come out. Thus, coming out of the closet is understood as part of theosis: by sharing one’s most authentic self with others, one becomes more like the God who desires authenticity and openness.One of the strengths of Cheng’s work is his analysis of the history of the doctrines of sin and grace and how they have had an impact on the LGBT community. Of particular note is his argument that the crime-based model is rooted in “a deep-seated fear of collective punishment” by God and that same-sex and gender variant acts have often been considered the cause of such punishment (40). Nonetheless, Cheng’s engagement of various theologians is often not deep enough. His chapters read at times like short summaries of one theologian after another. To be sure, this tendency demonstrates Cheng’s encyclopedic knowledge of the field, but it also does not permit enough critical depth to satisfy some scholars. This is perhaps due to the fact that he intends the book to be accessible to a lay audience—which it is. Each chapter ends with discussion questions that make it a good fit for undergraduate courses and church education classes. Furthermore, Cheng’s definitions of sin and grace tend to be presented as polar opposites. For example, in one Christ model, he defines sin as shame and grace as pride. Yet recent work in queer theory has criticized this dichotomy, revealing the limits of discourse about pride and the creative potential of shame. For many LGBT Christians, of course, it can be powerful to think of shame itself as a sin rather than feeling shame for being [End Page 242] called sinner, but Cheng’s discussion of this could be more nuanced. All in all, however, Cheng succeeds in providing a fresh vocabulary for discussing sin and grace, and his work will help a wide audience of Christians find new value in these classic doctrines.John J. AndersonMerrimack CollegeCopyright © 2014 Society of Christian Ethics... (shrink)

Towards the conclusion of the First Section of the Groundwork of the Metaphysics of Morals, Kant describes a process whereby a subject can undergo a kind of moral corruption. This process, which he calls a “natural dialectic”, can cause one to undermine one’s own or¬dinary grasp of the demands of morality. Kant also claims that this natural dialectic is the basis of the need for moral philosophy itself, since first-order moral reasoning is insufficient to protect against it. I show that (...) this passage is closely related to another in the First Section, one where Kant warns against the threat of “misology”, or the hatred of reason. I argue that both these passages must be read as engaging with specific claims from Rousseau’s writings. Uncovering the historical context and rhetorical function of Kant’s account of moral self-deception can re-orient the reader to his ambitions for the Groundwork itself. (shrink)

From the "New York Times" bestselling author of "If I Stay" Allyson Healeys life is exactly like her suitcase--packed, planned, ordered. Then on the last day of her three-week post-graduation European tour, she meets Willem. A free-spirited, roving actor, Willem is everything shes not, and when he invites her to abandon her plans and come to Paris with him, Allyson says yes. This uncharacteristic decision leads to a day of risk and romance, liberation and intimacy: 24 hours that will transform (...) Allysons life. A book about love, heartbreak, travel, identity, and the "accidents" of fate, "Just One Day" shows us how sometimes in order to get found, you first have to get lost... and how often the people we are seeking are much closer than we know. The first in a sweepingly romantic duet of novels. Willems story--"Just One Year"--is coming soon. (shrink)

Cleary discusses the origin, development, and use of the many senses of priority as a central thesis in Aristotle’s metaphysics. Cleary contends that one of the most revealing problems for the ambiguity of Aristotle’s relationship to Platonism is that of the ontological status of mathematical objects. In support of his claim, Cleary analyzes a curious passage from Aristotle’s _Topics, _where he appears to accept a schema of priorities that makes mathematical entities more substantial than sensible things. How does Aristotle try (...) to reconcile the ordering of things dictated by sciences like mathematics and dialectic with the ordering of sense experience upon which his own physics and metaphysics are based? To find the answer, Cleary reviews three different outlines of the many senses of priority given by Aristotle himself and found in _Categories _12-13, _Metaphysics _Delta 11, and _Metaphysics _Theta 8. Cleary suggests there is an implicit hierarchy for Aristotle that leads him to posit the Prime Mover at its apex as complete actuality and, therefore, as the focus for the concept of priority. Having reviewed Aristotle’s treatment of the many uses of priority, Cleary demonstrates how the concept is used in some typical arguments by Aristotle for his mature metaphysical positions. (shrink)

A brief reference article on cultural relativism.

Dennett’s contrast between auto- and hetero-phenomenology is badly drawn, primarily because Dennett identifies phenomenologists as introspective psychologists. The contrast I draw between phenomenology and hetero-phenomenology is not in terms of the difference between a first-person, introspective perspective and a third-person perspective but rather in terms of the difference between two third-person accounts – a descriptive phenomenology and an explanatory psychology – both of which take the first-person perspective into account.

The rift which has long divided the philosophical world into opposed schools-the "Continental" school owing its origins to the phenomenology of Husserl and the "analytic" school derived from Frege-is finally closing.

This paper challenges Francis Hutcheson's and John Clarke of Hull's alleged demonstrations that William Wollaston's moral theory is inconsistent. It also present a form of the inconsistency objection that fares better than theirs, namely, that of Thomas Bott (1688-1754). Ultimately, the paper shows that Wollaston's moral standard is not what some have thought it to be; that consequently, his philosophy withstands the best-known efforts to expose it as inconsistent; and further, that one of the least-known British moralists is more (...) important than hitherto thought, in that he uncovers the inconsistency Clarke and Hutcheson try in vain to elicit. (shrink)

Interest in thought experiments (TEs) derives from the paradox: “How can findings that carry conviction result from a new experiment conducted entirely within the head?” Historical studies have established the importance of TEs in science but have proposed disparate hypotheses concerning the source of knowledge in TEs, ranging from empiricist to rationalist accounts. This article analyzes TEs in think‐aloud protocols of scientifically trained experts to examine more fine‐grained information about their use. Some TEs appear powerful enough to discredit an existing (...) theory—a disconfirmatory purpose. In addition, confirmatory and generative purposes were identified for other TEs. One can also use details in transcript data, including imagery reports and gestures, to provide evidence for a central role played by imagistic simulations in many TEs, and to suggest that these simulations can generate new knowledge using several sources, including the “extended application” of perceptual motor schemas, implicit prior knowledge, and spatial reasoning operations, in contrast to formal arguments. These sources suggest what it means for TEs to be grounded in embodied processes that can begin to explain the paradox above. This leads to a rationalistic view of TEs as using productive internal reasoning, but the view also acknowledges the historical role that experience with the world can play in forming certain schemas used in TEs. Understanding such processes could help provide a foundation for developing a larger model of scientific investigation processes grounded on imagistic simulation (Clement, 2008). (shrink)

The role of analogy appears in surprisingly different areas of the first Critique. On the one hand, Kant considered the concept to have a specific enough meaning to entitle the principle concerned with causation an analogy; on the other hand we can find Kant referring to analogy in various parts of the Transcendental Dialectic in a seemingly different manner. Whereas in the Transcendental Analytic, Kant takes some time to provide a detailed (if not clear) account of the meaning of the (...) term ‘analogy’ and his reasons for his employment of it, in the Transcendental Dialectic on the other hand, Kant’s employment of the term seems far less technical. It would seem on the face of it, that Kant has two senses of ‘analogy’: one technical sense reserved for those constitutive principles of the understanding as laid out in the Analytic, and another casual and commonplace use of the term. This picture, although it contains elements of truth, is ultimately misleading. I argue for three claims in this paper. Firstly, I suggest that there can be found in the first Critique a unified conception of analogy. Secondly, I argue that Kant self-consciously differentiated his employment of analogy from the employment that can be found in many early modern philosophers, e.g. Locke. Thirdly, I will tentatively suggest that this interpretation of analogy can aid us in addressing certain contentious areas of transcendental idealism, most notably the account of causation. (shrink)

This book reexamines ideas about linguistic relativity in the light of new evidence and changes in theoretical climate.

The opinion of Mr. Justice Francis of the English High Court which denied the parents of Charlie Gard, who had been born with an extremely rare mutation of a genetic disease, the right to take their child to the United States for a proposed experimental treatment occasioned world wide attention including that of the Pope, President Trump, and the US Congress. The case raise anew a debate as old as the foundation of Western medicine on who should decide and on (...) what standard when there is a conflict between a family and the treating physicians over a possible treatment. This paper will explore the different approaches of the British and American courts on the issue and the various proposals from that of John Rawls in his A Theory of Justice to a processed-based approach for resolving such disputes. As carefully crafted as the opinion of Mr Justice Nicholas Francis in the Gard case proved to be, it left commentators unsatisfied. A widespread criticism, captured in an article by Michael Dougherty in The National Review was for the state to ‘get out of the way of the parents trying to act in the best interests of the child’.1 Although he conceded the parents could be adding to the suffering of the child by taking Charlie to America for an experimental therapy and agreed that such a choice ‘may be the wrong decision,’ in Dougherty’s view, it should still be ‘their decision’. Dougherty’s stand was the popular response to the question of ‘Who should decide?’ It fails, however, to propose any rationale for the decision. It provided no norms, no standards and no guidelines for the parents. Their motive could equally well be indifference to the suffering of the child as concern for his well-being. Furthermore, even good, loving parents may make …. (shrink)

Epicurean contractarianism is an attempt to reconcile individualistic hedonism with a robust account of justice. The pursuit of pleasure and the requirements of justice, however, have seemed to be incompatible to many commentators, both ancient and modern. It is not clear how it is possible to reconcile hedonism with the demands of justice. Furthermore, it is not clear why, even if Epicurean contractarianism is possible, it would be necessary for Epicureans to endorse a social contract. I argue here that Epicurean (...) contractarianism is both possible and necessary once we understand Epicurean practical rationality in a new way. We are left with an appealing version of teleological, individualistic contractarianism that is significantly different from Hobbesian contractarianism. (shrink)

This chapter examines Soren Kierkegaard's thoughts about selfhood and spirit. It analyses Kierkegaard's conceptions of self, passion, and will in his psychological works The Concept of Anxiety and The Sickness Unto Death, suggesting that these works offer more direct or dialectical analyses of different conscious states. The chapter also considers Kierkegaard's view about existentialism and personalism, and his belief that selfhood is the goal rather than the presupposition of existence.

... Dans le De principiis d'Origene, le chapitre 9 du tome II concerne le debut de la creation du monde, c'est-a-dire, selon la perspective de 1'auteur, ...

I argue that Kant’s transcendental idealism and Strawson’s descriptive metaphysics are both examples of what I call methodological conservativism. Methodological conservativism involves the claim that a subset of common first-order beliefs is immune to revision. I argue that there are striking differences between their respective commitments to this position, however. For Kant, his conservativism is based upon a commitment to the reliability of particular results of the sciences of his day. For Strawson, in contrast, his conservativism is based upon his (...) attempted liberation of arguments for the necessity of a certain conceptual scheme from any particular scientific commitments. In fact, for Strawson, no change in scientific commitments could displace the conceptual scheme employed to navigate the manifest world of ordinary perceptual experience. Each approach brings with it challenges with regard to how to accommodate potential scientific theory change. (shrink)

Evidence from a growing number of studies suggests leader character as a means to advance leadership knowledge and practice. Based on this evidence, we propose a process model depicting how leader character manifests in ethical leadership that has positive psychological and performance outcomes for leaders, along with the moderating effect of leaders’ self-control on the character strength–ethical leadership–outcomes relationships. We tested this model using multisource data from 218 U.S. Air Force officers and their subordinates and superiors. Findings provide initial support (...) for leader character as a mechanism triggering positive outcomes such that only when officers reported a high level of self-control did their honesty/humility, empathy, and moral courage manifest in ethical leadership, associated with higher levels of psychological flourishing and in-role performance. We discuss the implications of these results for future theory development, research, and practice. (shrink)

Ethics and Empowerment is aimed atproviding tactical, high-level solutions to today's business and professionalchallenges. Gathering together experts in various fields, this line of titleswill benefit professionals as they face the challenges of the ever-changingbusiness climate. Amid the burgeoning literature on business ethics, this book providesan important lead in taking a well-known everyday management notion such as"empowerment" and using it to make "ethics" more relevantand accessible to the business world. Adding a major contribution to theongoing debate about the role of business (...) in society, the content examines theissues of power, control, and autonomy, addressing such questions asempowerment as a matter of justice, and also provides case studies of theorganizational experiences of empowerment programs. (shrink)