Several recent articles in the field of ethics and business have raised questions concerning the viability of professional ethical codes. Are such codes serious, effective tools for promoting and enforcing an ethical standard of behavior? Or do the codes more closely resemble clever, elaborate public-relation ploys? The purpose of this paper is to analyze the content, role and efficacy of one such ethical code, namely, The Code of Ethics of the National Association of Realtors. The paper examines the ethical principles (...) embodied, implicitly or explicitly, in this Code; it tests these principles for coherence, comprehensiveness, clarity and enforce-ability. Furthermore, it seeks to determine whether this Code articulates standards of ethical conduct that are higher than those already required by law and whether the Code successfully translates a general ethical vision down to concrete, everyday real estate practice. (shrink)

COVID-19 has disproportionately affected ethnic minorities and migrants, not only through an increased risk of infection and death (Pan et al. 2020), but also through experiences of harassment, mar...

John Stuart Mill’s Utilitarianism engages our interest and sympathy because it is flawed. It reflects the crisis in Mill’s life, when he lost his faith. He had been brought up by his father in the straitest tenets of utilitarianism, but had had nervous breakdown in early adult life from emotional ill-nourishment. Utilitarianism might work as a guide for the well-governing of India by James Mill and his colleagues, but gave little sustenance to the aspiring spirit of the Romantic Movement. (...) It treats people as units, not individuals. It takes no account of the “projects” that people pursue, as Bernard Williams.. (shrink)

As John Henry Newman reflected on 'The Idea of a University' more than a century and a half ago, Bradley C. S. Watson brings together some of the nation's most eminent thinkers on higher education to reflect on the nature and purposes of the American university today. Their mordant reflections paint a picture of the American university in crisis. This book is essential reading for thoughtful citizens, scholars, and educational policymakers.

John Benson; XIV—The Characterisation of Actions and the Virtuous Agent, Proceedings of the Aristotelian Society, Volume 63, Issue 1, 1 June 1963, Pages 251–266.

In dit stimulerende en diepgravende boek onderzoekt John D. Caputo het religieuze denken. Tijdens dit onderzoek komen fascinerende vragen aan de orde: 'Wat heb ik lief als ik God liefheb?' en 'Wat heeft Star Wars ons te zeggen over de huidige beleving van religie?' (proberen we altijd een manier te vinden om te zeggen: 'God zij met je'?) Waarom betekent religie voor zoveel mensen een moreel houvast in een postmoderne, nihilistische tijd? Is het mogelijk om 'religie zonder religie' te (...) hebben? Via een bespreking van enkele huidige beelden van religie, zoals Robert Duvall's film The Apostle , biedt Caputo ook een aantal fascinerende en originele inzichten in religieus fundamentalisme. (shrink)

The aim of the paper is to reconstruct and present in a critical perspective the main methodological devices of John Rawls’ Political Liberalism, which introduces the idea of the overlapped consensus as a way to guarantee, in a political sense, social justice within contemporary democratic societies. Those methodological devices are presented in order to reveal their conceptual failures when contrasted with real world situations and to indicate three elements: a) the psychologism of the theory which reduces the individuals of (...) the comprehensive doctrines to an inhuman procedural forgetting of the historical facticity that defines them and provides them with meaning and identity; b) how unfair the overlapped consensus might be, considering that it is developed without taking into account the doctrines and at the expenses of the historical processes for power and struggles for recognition of such doctrines; iii) the limited reach of the methodological devices when applied to the real world, i.e., that when those devices are faced with the realities of the doctrines they lack practical justification. Because of that, liberalism should be considered as another tradition which struggles with the doctrines. (shrink)

A major resource expanding the study of early Chinese philosophy, religion, literature, and politics, this book features the first complete English-language translation of the_ Luxuriant Gems of the "Spring and Autumn"_,_ _one of the key texts of early Confucianism. The work is often ascribed to the Han scholar and court official Dong Zhongshu, but, as this study reveals, the text is in fact a compendium of writings by a variety of authors working within an interpretive tradition that spanned several generations, (...) depicting a utopian vision of a flourishing humanity that they believed to be Confucius's legacy to the world. The Spring and Autumn is a chronicle kept by the dukes of the state of Lu from 722 to 481 B.C.E. _The Luxuriant Gems_ follows the interpretations of the _Gongyang Commentary_, whose transmitters belonged to a tradition that sought to explicate the special language of the _Spring and Autumn_. The Gongyang masters believed that the_ Spring and Autumn_ had been written by Confucius himself, employing subtle and esoteric phrasing to indicate approval or disapproval of important events and personages. The _Luxuriant Gems_ augments Confucian ethical and philosophical teachings with chapters on cosmology, statecraft, and other topics drawn from contemporary non-Confucian traditions, reflecting the brilliance of intellectual life in the Han dynasty during the formative decades of the Chinese imperial state. To elucidate the text, Sarah A. Queen and John S. Major divide their translation into eight thematic sections with extensive introductions that address dating, authorship, authenticity, and the relationship between the original text and the evolving _Gongyang_ approach. (shrink)

Abstract: Contrary to received opinion, Descartes' view on the merits of the ontological proof may actually agree with that of Thomas Aquinas, whose rejection of the a priori existence proof has stocked the armories of anti-Anselmians ever since. In a rarely noted passage of the First Replies, Descartes claims not to differ in any respect from Thomas on the proof, a claim that gains sense in light of recent work on the Fifth Meditation. That work in turn reveals a well-founded, (...) if surprising, understanding of the Cartesian proof and of Cartesianism's true relation to Thomism. (shrink)

When a collective is blamed, the responsibility does not escape individuals. Spheres of influence are designed to determine the scale of blame; namely, by proximity and ability to influence a different result. Agents in the respective role types will be responsible upon our examining their extent of influence. Although you may be inclined to say that the responsibility lies with those who have access to policy-making, this doesn't allow for the deviants we expect at appropriate times. Here we are compelled (...) to seek a new moral outlook that maintains our perception of ourself: “what is not worthy of me must not be confused with special requirements of my ‘station and its duties’.”This essay offers a direction to assuage Lewis's fears toward collective responsibility. The challenges to individual responsibility behind such an ascription is complex but need not obliterate it. The delineation of roles by spheres of influence and activity gives some markers to the culpable agents. (shrink)

_The Legacy of Herbert Marcuse: A Critical Reader_ is a collection of brand new papers by seventeen Marcuse scholars, which provides a comprehensive reassessment of the relevance of Marcuse's critical theory at the beginning of the 21st century. Although best known for his reputation in critical theory, Herbert Marcuse's work has had impact on areas as diverse as politics, technology, aesthetics, psychoanalysis and ecology. This collection addresses the contemporary relevance of Marcuse's work in this broad variety of fields and from (...) an international perspective. In Part One, veteran scholars of Marcuse and the Frankfurt school examine the legacy of various specific areas of Marcuse's thought, including the quest for radical subjectivity, the maternal ethic and the negative dialectics of imagination. Part Two focuses on a very new trend in Marcuse scholarship: the link between Marcuse's ideas and environmental thought. The third part of this collection is dedicated to the work of younger Marcuse scholars, with the aim of documenting Marcuse's reception among the next generation of critical theorists. The final section of the book contains recollections on Marcuse's person rather than his critical theory, including an informative look back over his life by his son, Peter. (shrink)

Volume 10, Issue 4, December 2019, Page 588-596.

The integrative memory model contains multiple subsystems. In this commentary, the processes within these subsystems are questioned. First, the assumption that familiarity largely reflects perceptual fluency is examined. Next, the distinction between “process” and “representational” models of temporal lobe function is challenged. Finally, the “relational representation core system”, which is central to the model, is especially sketchy. Here, I highlight key questions to be addressed in order to understand this system's role in trace formation.

The group theorist William Burnside devoted much of the last decade of his life to probability and statistics. The work led to contact with Ronald Fisher who was on his way to becoming the leading statistician of the age and with Karl Pearson, the man Fisher supplanted. Burnside corresponded with Fisher for nearly three years until their correspondence ended abruptly. This paper examines Burnside’s interactions with the statisticians and looks more generally at his work in probability and statistics.

In this incisive study, John F. X. Knasas grounds the ideal of tolerance in Aquinas’s natural law ethics and connects the virtue of civic tolerance to the concept of being. If God is the source of being, argues Knasas, then we are the articulation of being, and it is in this capacity that we recognize our bond with other people and thus acknowledge our duty to be tolerant of one another. An important contribution to practical metaphysics and the philosophical (...) foundations of political theory, _Thomism and Tolerance_ will appeal to philosophy scholars and students at the undergraduate and graduate level. (shrink)

John Stuart Mill is the philosopher of liberalism. Or so some people think. Others disagree; they may give that status to Locke, or (perhaps) to Kant. Or they may think the question frivolous and insist – boringly but, I cannot deny, sensibly – that no one thinker is the philosopher of liberalism.

Alternate View Column AV-90 Keywords: quantum mechanics nonlocality Wheeler delayed choice eraser interferometer retroactive action Published in the June-1998 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 12/17/97 and is copyrighted ©1997 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.

Collins, John Francis; Carroll, Sandra The publication of the 'Norms for the Formation of Permanent Deacons and Guidelines for the Ministry and Life of Permanent Deacons' by the Australian Catholic Bishops Conference, in August 2016, has renewed focus on the role of permanent deacon. This article uses a heuristic structure to discuss the role of the permanent deacon in the Catholic Church in Australia. It then provides a historical perspective and background on the worker priest movement from the mid-twentieth (...) century to explore the possibility of its application to the contemporary role of permanent deacon. (shrink)

Over the years I have written a number of articles critiquing Transcendental Thomism both from philosophical and from textual points of view. In the course of these articles, I have made comments on Bernard J. F. Lonergan’s epistemology. These comments have caught the eye of Jeremy D. Wilkins, and have provoked his article, “A Dialectic of ‘Thomist’ Realisms: John Knasas and Bernard Lonergan.” The violence of Wilkins’s reaction leads me to believe that despite the passing nature of my comments, (...) they are sufficiently incisive to have cut a nerve. Nevertheless, it is my opinion that no reader of Wilkins would come away with any accurate grasp of my understanding of Lonergan, my reasons for it, and the precise point of contention between us. So, both for the record and the benefit of calm discussion of this influential figure, I would like to provide my hermeneutic of Lonergan and to pinpoint my trouble with him. To this end, I will repeat some descriptions of Lonergan from a recently published monograph, Being and Some Twentieth-Century Thomists (New York: Fordham University Press, 2003), and then address the criticisms of Wilkins. (shrink)

Leading Harvard philosophy professor William Ernest Hocking , author of 17 books and in his day second only to John Dewey in the breadth of his thinking, is now largely forgotten, and his once-influential writings are out of print. This volume, which combines a rich selection of Hocking's work with incisive essays by distinguished scholars, seeks to recover Hocking's valuable contributions to philosophical thought.

For Swedish visionary Emanuel Swedenborg, God's love and wisdom is the basis for everything that happens in the world, from creation itself to the details of our everyday existence. In this volume, he describes the nature of God and heaven and how they relate to our human existence. This edition is a reprint of an 1885 translation by John C. Ager.

‘How wonderfully the ideas of virtue set afloat by the powerful are caught and imbibed by those under their dominion.’Harriet Taylor MillInAfter VirtueAlasdair MacIntyre argues that moral argument in modern civilization is inherently ideological in character. The parties at odds present their conclusions as objective truths, but in reality each relies on premises that he or she cannot rationally justify to the other. Since moral language wraps non-rational choices in the illusion of objectivity, it is unavoidably manipulative in function. In (...) both personal relations and political affairs we employ the. language of morality in order to have our way, to get others to serve our ends. (shrink)

Autor twierdzi, że nieśmiertelność niekoniecznie musi być aż tak zła, jak to opisuje Bernard Williams. Twierdzi on, że jeśli nieśmiertelne życie charakteryzowałoby się wystarczająco zróżnicowanym pakietem doświadczeń, odpowiednio podzielonych, nie ma powodu, by sądzić, że ktoś będzie się nudził. Przyznaje, że niektóre z przyjemnych doświadczeń „same ulegają wyczerpaniu”, ale mówi, że nie ma wystarczającej liczby powtarzalnych „przyjemności”, aby ulec nudzie, o której mówi Bernard Williams.