This book, first published in 1974, studies the similarities between Rousseau's thought and that of the Stoics, examining Rousseau's ideas on man, society, the state and government. It makes close reference to Rousseau's writings, and to the works of Seneca and other Stoics, presenting an opportunity to really come to grips with a complex and often contradictory mind.

On one reading of Kant’s account of our original representations of space and time, they are, in part, products of the understanding or imagination. On another, they are brute, sensible givens, entirely independent of the understanding. In this article, while I agree with the latter interpretation, I argue for a version of it that does more justice to the insights of the former than others currently available. I claim that Kant’s Transcendental Deduction turns on the representations of space and time (...) as determinate, enduring particulars, whose unity is both given and a product of synthesis. (shrink)

Lucy Allais argues that we can better understand Kant's transcendental idealism by taking seriously the analogy of appearances to secondary qualities that Kant offers in theProlegomena. A proper appreciation of this analogy, Allais claims, yields a reading of transcendental idealism according to which all properties that can appear to us in experience are mind-dependent relational properties that inhere in mind-independent objects. In section 1 of my paper, I articulate Allais's position and its benefits, not least of which is its elegant (...) explanation of how the features of objects that appear to us are transcendentally ideal while still being ‘empirically’ real. In section 2, I contend that there are elements of Allais's account that are problematic, yet also inessential, to what I view to be the core contribution of her analysis. These elements are the views that the properties that appear to human beings are not really distinct from properties that things have ‘in themselves’ and that Kant embraced a relational account of perception. In section 3, I return to the core of Allais's reading and argue that, despite its multiple virtues, it cannot make sense of key features of Kant's idealism. (shrink)

In April 1741 there appeared a slim volume entitled An Apology for the Life of Mrs Shamela Andrews by a certain Mr Conny Keyber, whose name is generally supposed to conceal that of the novelist Henry Fielding. Shamela, to give the book its more familiar title, was a parody of Samuel Richardson's epistolary novel Pamela: or Virtue Rewarded, which had been published to great acclaim the previous year. In a series of letters purportedly sent to each other by the main (...) characters, the story unfolds of the honest servant-girl Pamela, her efforts to avoid seduction by her master Mr B., and her eventual marriage to him. Fielding's chief target was the morality of the book , but in passing he drew cruel attention to some of the pitfalls of the epistolary form as a vehicle for narrative. One passage in particular deserves quotation, from Letter VI, which Shamela writes to her mother at twelve o'clock on Thursday night: Mrs Jervis and I are just in Bed, and the Door unlocked; if my Master should come – Odsbods! I hear him just coming in at the Door. You see I write in the present Tense, as Parson Williams says. Well, he is in Bed between us, we both shamming a Sleep, he steals his Hand into my Bosom, which I, as if in my Sleep, press close to me with mine…. (shrink)

There May Be No Succinct Way to articulate Kant’s doctrine of transcendental idealism without begging certain interpretive questions. Roughly, however, it is the tripartite doctrine that The objects of outer sense, along with those of inner sense, are mere appearances, not things in themselves. Space and time are merely forms of these appearances, and thus things in themselves are neither spatial nor temporal. We can have no cognition (Erkenntnis) of things in themselves. One’s understanding of these claims turns mostly on (...) how one understands the distinction between things in themselves and appearances. And this distinction is where much of the interpretive controversy lies. In this paper .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Invention of Greek Ethnography from Homer to Herodotusby Joseph E. SkinnerRebecca F. KennedyJ osephE. S kinner. The Invention of Greek Ethnography from Homer to Herodotus. Greeks Overseas. Oxford: Oxford University Press, 2012. xii + 343 pp. Numerous black-and-white figs. Cloth, $85.In his welcome book on the invention of ethnography, Skinner challenges the focus in mainstream scholarship on the Greek prose genre that was first defined by Jacoby (...) in his influential Die Fragmente der griechischen Historiker(discussed in detail, 30–34) and on a notion that the “Greekness” the genre embodies was [End Page 287]supposedly invented in the fifth century as a response to the Persian wars. Skinner also advocates a break from the structuralist frameworks favored by scholars such as F. Hartog and E. Hall. Thus, the book has two distinct focuses. First, Skinner seeks to demonstrate that the origins of the prose genre can be found in other literary genres, sub-literary engagements, and material artifacts that should be considered as part of the “thought-world from which the early prose accounts emerged” (17). Second, Skinner shows that structuralist binaries are not the best method for understanding ethnographic thinking and frames his study instead with the discourse theories found in the works of historian J. Clifford and anthropologist/sociologist P. Bourdieu that emphasize “practice” and process. Skinner argues that the genre of Greek ethnography is not synonymous with the practice of Greek identity nor can any functional, homogenous Greek identity claim to be embedded within the genre (18). Rather, he emphasizes the “ethnographic concerns” of the Greeks and attempts to contextualize the emergence of the prose genre by exploring evidence of ethnographic “practice” in the material of everyday life. Ethnographic thought is further defined as positioning in relation to both non-Greeks and other Greeks. Although the title of the book suggests that the timeframe of the study includes evidence from Homer down to the time of Herodotus’ Histories(ca. 430 b.c.e.), most of the evidence he musters comes from the archaic period with occasional recourse to Pindar and the historical fragments of the post–Persian war period. This fits in with a secondary aim of the book to show that the Persian wars did not serve as the impetus for ethnographic thinking or for the emergence of a notion of “Greekness,” a position emphasized most vigorously by J. Hall.Chapter 1 is a long and dense explanation of Skinner’s theoretical approach and the debates among which Skinner situates his study. Despite a number of scholarly efforts over the last decade or so in rethinking identity and ethnicity in antiquity, it is still necessary to combat the ghosts of Jacoby and the structuralists, and Skinner musters a theoretically equipped army for the battle. He finds inherently problematic Jacoby’s “invention” of genres and our adherence to them (a legacy from the earlier academic enterprise, especially in Germany, of prioritizing and ranking ancient cultures based on their “firsts”). Structuralist views are represented by Edith Hall’s Inventing the Barbarian(Oxford 1989), one of the most influential voices in the study of ancient ethnicity. Although she is prominent throughout the book, Skinner ironically never addresses the fact that Hall’s own evidence is the performative, public practice of Athenian drama. Hall herself, although a structuralist, reflects in choice of evidence the type of discursive practice Skinner himself wishes to invoke (in fact, he entirely excludes drama from his evidence). Skinner’s theoretical apparatus is complex and rarely appears explicitly in later chapters (except in the conclusion).In “Populating the Imaginaire” (chap. 2), Skinner catalogues some foreign and/or mythical peoples whom the Greeks deployed in their texts and art as part of their process of self-identification. The peoples discussed are, as Skinner admits, selective, but I could not find a principle behind the selection. The discussion of the Cyclopes is restricted to Homer, and the Arimaspians make a brief appearance. [End Page 288]The Scythians, Amazons, Lydians, Egyptians, and Ethiopians receive extensive treatment in text and iconography (although his presentation of Archaic literary representations of Thrace is slightly abbreviated). Also included are the Pelasgians and peoples of... (shrink)

The Culex remains the most bewildering of poems. The consensus of modern opinion holds that it is a deliberate forgery, post-Ovidian in date, purporting to be a work of the youthful Virgil and thus serving to fill the large biographical vacuum in the career of the poet before the publication of the Eclogues. If this is the case, it must be asked why the forger chose to fill that gap with a poem thematically and stylistically so idiosyncratic which nevertheless managed (...) to gain ready acceptance as Virgilian by the end of the first century A.D. This is a very large question, but in postulating the close dependence of parts of the poem on Cornelius Gallus , particularly on his symbolism of poetic inspiration , I hope to go some of the way towards providing an answer . If this article is directed primarily at the problem of the Culex, I would like to think it makes a contribution also to the much more important study of Gallus, whose reputation has suffered somewhat since the publication of those wretched lines from Qasr Ibrîm. Yet, if not a single line of his work had survived, the one thing we could say of his poetry with confidence is that it inspired. Anyone trying to make an assessment of Gallus' poetic achievement should first make a close study of Virgil's Sixth and Tenth Eclogues and then ask whether fragments have ever formed a firm basis for the evaluation of an author's work. Rehabilitation should not be necessary. (shrink)

The article elucidates and defends whitehead's claim that john locke anticipated the main positions of the philosophy of organism. It is argued that the major philosophical categories of locke's epistemology and whitehead's process philosophy perform similar functions. The functional parallels between the mind and the actual entity, Simple ideas and objectified actual entities, Mental operations and concrescence, Ideas and objects, And power and the ontological principle are delineated and examined. The conclusion extends a necessary caveat in assessing the philosophy of (...) organism via locke's epistemology. (shrink)

Delia, the name given to Tibullus’ mistress in five of the poems in the first book of his elegies, has long inspired curiosity. Two approaches have dominated discussion. The biographical approach takes its cue from theApologyof Apuleius, which regards Delia as a pseudonym:eadem igitur opera accusent C. Catullum, quod Lesbiam pro Clodia nominarit, et Ticidam similiter, quod quae Metella erat Perillam scripserit, et Propertium, qui Cynthiam dicat, Hostiam dissimulet, et Tibullum, quod ei sit Plania in animo, Delia in uersu.

Chloroquine-resistant plasmodium falciparum malaria is a serious public health threat that is spreading rapidly across Sub-Saharan Africa. It affects over three quarters (80%) of malarial endemic countries. Of the estimated 300-500 million cases of malaria reported annually, the vast majority of malarial-related morbidities occur among young children in Africa, especially those concentrated in the remote rural areas with inadequate access to appropriate health care services. In Liberia, in vivo studies conducted between 1993 and 2000 observed varying degrees of plasmodium falciparum (...) malaria infections that were resistant to chloroquine, including sulfadiazine-pyrimethamine. As the country emerges from a prolonged civil war, the health care delivery system may not be adequately prepared to implement an effective nation-wide malarial control strategy. As a result, the management of uncomplicated malaria in Liberia poses a significant public health challenge for the government-financed health care delivery system. Therefore, based on extensive literature review, we report the failure of chloroquine as an effective first-line drug for the treatment of uncomplicated plasmodium falciparum malaria in Liberia and recommend that national health efforts be directed at identifying alternative drug(s) to replace it. (shrink)

Do foreign direct investment (FDI) and international business ventures promote positive social and economic development in emerging nations? This question will always prove contentious. First, the impacts differ according to context. Second, the social consequences and spillover effects of knowledge diffusion and technology-sharing may be limited and hard to measure. Third, contributions to enhancing social responsibility and improving living standards in host countries are delayed in effect, causally complex, and also hard to measure. Outcomes often critically depend on collaboration of (...) governments, international institutions, the business world, and non-governmental organizations (NGOs). Research in this area is challenging and requires interdisciplinary collaboration between economists, financial experts, sociologists, ethicists, and other specialists. This paper explores: (1) the evidence to support the proposition that FDI and international business improve social conditions in less-developed countries, and: (2) how these improvements are linked to strategies of corporate social responsibility (CSR) and ethical business practice. The paper draws insights from development, FDI, poverty alleviation, and bottom-of-the-pyramid (BOP) literature. Applications are demonstrated using examples from poverty-stricken areas of Sub-Saharan Africa. The paper attempts not only to argue theoretically but also to provide practical evidence. The approach is simultaneously descriptive, analytical, and prescriptive in order to address a wide audience. It also highlights issues and trends for further academic research and presents the viewpoint that some limitations lie in the nature of ethics frameworks widely referenced in business and that these often fail to consider the compatibility of ethical constructs with relevant incentives. In this vein, we explore the application of Homann’s framework for advantage and incentive-based ethics. (shrink)

Virtue and the Moral Life brings together distinguished philosophers and theologians with younger scholars of consummate promise to produce ten essays that engage both academics and students of ethics. This collection explores the role virtues play in identifying the good life and the good society.

Escritos por onze renomados filósofos os ensaios pretendem, de forma acessível e didática, explicitar as principais tendências e perspectivas da reflexão ética contemporânea. Indicado a estudantes e docentes de filosofia ética, teologia, sociologia e interessados em geral. -/- Prefàcio 1.Tendencias neoaristotelicas na etica atual - Sergio Cremaschi 2. Alasdair MacIntyre e o retorno as tradicoes morais de pesquisa racional - Helder Buenos Aires de Carvalho 3. Etica da finitude - Zeljko Loparic 4. Por uma etica ilustrada e progressista: uma defesa (...) do utilitarismo - Maria Cecilia Maringoni de Carvalho 5. A relacao da filosofia analitica com a teologia moral - Terence Kennedy 6. Rawls: uma teoria etico-politica da justica - Sonia T. Felipe 7. Etica do discurso - F. Javier Herrero 8. Hans Jonas: o principio responsabilidade - Oswaldo Giacoia Junior 9. Etica de coerencia dialetica - Carlos Cirne-Lima 10. Etica intencionalista-teleologica em vittorio hosle - Manfredo Araujo de Oliveira. (shrink)

Airway mucin secretion is important pathophysiologically and as a model of polarized epithelial regulated exocytosis. We find the trafficking protein, SNAP23, selectively expressed in secretory cells compared with ciliated and basal cells of airway epithelium by immunohistochemistry and FACS, suggesting that SNAP23 functions in regulated but not constitutive epithelial secretion. Heterozygous SNAP23 deletant mutant mice show spontaneous accumulation of intracellular mucin, indicating a defect in baseline secretion. However mucins are released from perfused tracheas of mutant and wild-type mice at the (...) same rate, suggesting that increased intracellular stores balance reduced release efficiency to yield a fully compensated baseline steady state. In contrast, acute stimulated release of intracellular mucin from mutant mice is impaired whether measured by a static imaging assay 5 min after exposure to the secretagogue ATP or by kinetic analysis of mucins released from perfused tracheas during the first 10 min of ATP exposure. Together, these data indicate that increased intracellular stores cannot fully compensate for the defect in release efficiency during intense stimulation. The lungs of mutant mice develop normally and clear bacteria and instilled polystyrene beads comparable to WT mice, consistent with these functions depending on baseline secretion that is fully compensated. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Living Zen, Loving GodRobert P. KennedyLiving Zen, Loving God. By Ruben L. F. Habito. Boston: Wisdom Publications, 2004. 136 + xxvi pp.In his treatise On Christian Doctrine, Augustine states that non-Christian "seekers of wisdom" may have "said things which are indeed true and are well accommodated to our faith," and even goes on to assert that "some truths concerning the one God are discovered among them." Augustine urges (...) that taking the "gold and silver" of genuine moral and spiritual wisdom from non-Christian sources "should not be feared... but rather [that these treasures ought to be] taken... and converted to our use" (II, xl, 60). As the title of his book implies, Habito believes that "living Zen," and particularly practicing the discipline of zazen, or contemplative sitting, is, for Christians at least, equivalent to the practice of loving God. He addresses himself to Christians—specifically, Roman Catholics—who are seeking to deepen their spirituality, and the book's over-arching purpose is to show that the practice of Zen meditation is both helpful in this quest and conformable with Christian faith. At various points throughout his book, Habito emphasizes that following the path of Zen, if done properly, will in fact strengthen Christians' commitment to their beliefs and, especially, the Gospel's call of loving one's neighbor.Living Zen, Loving God is divided into ten short chapters. In the first chapter, Habito gives a personal account of his experience with Zen. This opening allows him to demonstrate his authority to speak about Zen Buddhism, to introduce the fundamental experience that he is inviting his readers to share, and to illustrate how, in his own case, the practice of zazen shed new light on his Christian faith. As a former Jesuit priest and practicing Catholic, Habito may dispense with any discussion of his qualifications to speak as a Christian. His claim to speak for the Zen experience is less obvious, and so he relates the validation of his kensho (initial enlightenment) by two Japanese Buddhist masters. This, along with the testimonials in the forewords by John Keenan and Fr. Hugo Enomiya Lassalle, SJ, is an assurance that his presentation of Zen is reliable, despite the cultural gulf between his background and that of his Zen teachers.What Habito discovered in his initial enlightenment was nothing less than a transformative encounter with reality, an awareness that is irreducible to conceptual knowledge. Kensho is the experience of nothingness that cannot be expressed but only patiently awaited in silence (p. 5). This experience carried with it a new awareness of the Christian doctrine of creation and a renewed commitment to social involvement on behalf of those who suffer.The nature of Zen is explored more fully in the second chapter, "Emptiness and Fullness." The experience of nothingness involves a self-emptying, a "peeling off " of layers of the false self to find the "depths" in oneself (pp. 13–14). This work of self-realization proceeds by the use of a koan, an enigmatic statement [End Page 193] or story that brings the disciple to an intellectual impasse. The goal of zazen may be indicated inchoately by understanding that the purpose of the koan is precisely to stop thinking and thus to experience oneself as one is and not according to the labels or concepts one habitually uses. Self-realization, the kensho experience, then opens the capacity to relate to others and the world directly, without the falsification of translating experience into thought: "One who is fully emptied in Zen finds himself or herself in everything, literally, and is able to identify fully with everything, to be all things, and thus to act in total freedom, according to what the particular situation demands. Such a one is no longer separated by the illusory barrier between himself and the 'other.' One sees one's True Self in the 'other,' and the 'other' in one's True Self" (p. 22).The next three chapters develop the themes in this summary through readings of classic Buddhist texts. In chapter 3, on the Heart Sutra, Habito stresses that Buddhist meditation, when practiced genuinely, is not solipsistic, an escape into oneself from concern for... (shrink)