This paper investigates the effect of the countervailing forces within organizations of formal systems that direct employees toward ethical acts and informal systems that direct employees toward fraudulent behavior. We study the effect of these forces on deception, a key component of fraud. The results provide support for an interactive effect of these formal and informal systems. The effectiveness of formal systems is greater when there is a strong informal “push” to do wrong; conversely, in the absence of a strong (...) push to do wrong, the strength of formal systems has little impact on fraudulent behavior. These results help to explain why the implementation of formal systems within organizations has been met with mixed results and identifies when formal systems designed to promote ethical behavior will be most efficacious. (shrink)

The notorious difficulty of Heidegger's post-Second World War discussions of 'the gods', along with scholarly disagreement about the import of those discussions, renders that body of work an unlikely place to look for a substantive theory of religion. The thesis of this article is that, contrary to these appearances, Heidegger's later works do contain clues for developing such a theory. Heidegger's concerns about the category of 'religion' are addressed, and two recent attempts to 'de-mythologize' Heidegger's 'gods' are examined and criticized. (...) The paper concludes by outlining four substantial contributions that Heidegger's later work makes to a phenomenological account of religion. (shrink)

Talk about social or distributive justice, at least among legal and political philosophers, tends to focus heavily on institutions. This way of thinking about justice owes a great deal to John Rawls. Rawls’s theory of justice was famously criticised by Robert Nozick, who in turn attracted an influential critique from G. A. Cohen. The story of these critiques is well known, but this article tells it in an unfamiliar way. The common theme in Nozick’s and Cohen’s arguments, I contend, is (...) that there is a way of thinking about social justice that focuses not primarily on institutions, but rather on interpersonal relationships. I call this idea small justice. Justice, on this view, is identified with whatever institutions would arise through a process of social evolution from ethical interpersonal dealings repeated consistently over time. (shrink)

Religion was an important subject of Dilthey's philosophical reflections. In this essay, I examine this largely untouched thematic area, focusing in particular on one period in his career. My thesis is that the core of Dilthey's philosophy of religion is what I call the "immanence thesis." This is a claim that Dilthey employs in interpreting various phenomena of religious life. Dilthey's view is that religious myths and symbols are ways of articulating the immanent "meaning" or "sense" of historical life. This (...) thesis ties various strands in Dilthey's philosophy of religion into a coherent whole. (shrink)

As the gap between the need for and supply of human organs continues to widen, the aim of securing additional sources of these “gifts of the body” has become a seemingly overriding moral imperative, one that could—and some argue, should—override the widespread ban on organ markets. As a medical practice, organ transplantation entails the inherent risk that one human being, a donor, will become little more than a means to the end of healing for another human being and that he (...) or she will come to have a purely instrumental value. With the establishment of organ markets, not only will the harms of instrumentalization be a reality—the ends of medicine will be further compromised and confused. (shrink)

Crowe presents the evolution of Lonergan's thinking on Christology in the context of the radical developments contained within his other theological writings.

Illuminating new essays on Fichte's 1804 Wissenschaftslehre, or The Science of Knowing.

Two epistemological critiques of non-naturalism are not always carefully distinguished. According to the Causal Objection, the fact that moral properties cannot cause our moral beliefs implies that it would be a coincidence if many of them were true. According to the Evolutionary Objection, the fact that evolutionary pressures have influenced our moral beliefs implies a similar coincidence. After distinguishing these epistemological critiques, I provide an extensive defense of the Causal Objection that also strengthens the Evolutionary Objection. In particular, I formulate (...) a “Master Causal Objection” featuring the controversial premise that non-naturalism can provide no adequate explanation for moral knowledge. I defend this premise by first narrowing down the range of candidate explanations to conceptual, constitutive, and evolutionary explanations, and then considering and eliminating each of these in turn. My discussion of evolutionary explanations suggests that non-naturalists must refute the Causal Objection in order to refute the Evolutionary Objection. (shrink)

This book provides the first systematic, book-length defence of natural law ideas in ethics, politics and jurisprudence since John Finnis's influential Natural Law and Natural Rights. Incorporating insights from recent work in ethical, legal and social theory, it presents a robust and original account of the natural law tradition, challenging common perceptions of natural law as a set of timeless standards imposed on humans from above. Natural law, Jonathan Crowe argues, is objective and normative, but nonetheless historically extended, socially embodied (...) and dependent on contingent facts about human nature. It reflects the ongoing human quest to work out how best to live flourishing lives, given the natures we have and the social environments we inhabit. The nature and purpose of law can only be adequately understood within this wider context of value. Timely, wide-ranging and clearly written, this volume will appeal to those working in law, philosophy and religious studies. (shrink)

Sheds new light on Heidegger's early theological development.

Throughout his long and controversial career, Martin Heidegger developed a substantial contribution to the phenomenology of religion. In Heidegger's Phenomenology of Religion, Benjamin D. Crowe examines the key concepts and developmental phases that characterized Heidegger's work. Crowe shows that Heidegger's account of the meaning and structure of religious life belongs to his larger project of exposing and criticizing the fundamental assumptions of late modern culture. He reveals Heidegger as a realist through careful readings of his views on religious attitudes and (...) activities. Crowe challenges interpretations of Heidegger's early efforts in the phenomenology of religion and later writings on religion, including discussions of Greek religion and Hölderlin's poetry. This book is sure to spark discussion and debate as Heidegger's work in religion and the philosophy of religion becomes increasingly important to scholars and beyond. (shrink)

While the theses that (1) human beings are primarily passional creatures and that (2) religion is fundamentally a product of our sensible nature are both closely linked to David Hume, Hume's contemporary Henry Home, Lord Kames (1696–1782), also defended them and explored their implications. Importantly, Kames does not draw the same sceptical conclusions as does Hume. Employing a sophisticated account of the rationality of what he calls the 'sensitive branch' of human nature, Kames argues that religion plays a central role (...) in the development and perfection of human life. (shrink)

Kant, Fichte, and the Legacy of Transcendental Idealism contains ten new essays by leading and rising scholars from the United States, Europe, and Asia who explore the historical development and conceptual contours of Kantian and post-Kantian philosophy.

The promotion of the self‐managing capacities of people has become a marker of contemporary mental health practice, yet self‐management remains a largely uncontested construct in mental health settings. This discourse analysis based upon the work of Foucault investigates self‐management practices for bipolar disorder and their action upon how a person with bipolar disorder comes to think of who they are and how they should live. Using Foucault's framework for exploring the ethical self and transcripts of interviews with people living with (...) bipolar disorder, this discourse analysis finds that the discursive practices of self‐management for bipolar disorder are prescribing a restricted regime for living based upon the quintessential neo‐liberal subject using practices that are focused upon managing an unreliable and problematic self. The article concludes with the proposition that the problem of bipolar disorder (for which self‐management is an answer) is less about the object itself and more about how we construct the nature of the self. A Māori indigenous ontology is used here as an example of an alternative discursive resource through which people make sense of the self and which allows ways of thinking about self‐management that engage with ambivalence and ambiguity rather than restriction and regulation. (shrink)

A feature of induction is the idea that our reasoning about the unknown should take into consideration the known. In this paper a modified version of this truistic principle is supported. It is argued that whether or not the unknown is like the known depends on the nature of the case in question. Discussion of infinite series, Evidence sentences, Total evidence, The raven paradox, Counter-Induction and suspension of knowledge illustrate this thesis.

Worship is a topic that is rarely considered by philosophers of religion. In a recent paper, Tim Bayne and Yujin Nagasawa challenge this trend by offering an analysis of worship and by considering some difficulties attendant on the claim that worship is obligatory. I argue that their case for there being these difficulties is insufficiently supported. I offer two reasons that a theist might provide for the claim that worship is obligatory: (1) a divine command, and (2) the demands of (...) justice with respect to God's redemption of humanity. I also challenge the soundness of some of the analogies they employ in their argument. (shrink)

The technique of nuclear transplantation – popularly known as cloning – has been integrated into several different histories of twentieth century biology. Historians and science scholars have situated nuclear transplantation within narratives of scientific practice, biotechnology, bioethics, biomedicine, and changing views of life. However, nuclear transplantation has never been the focus of analysis. In this article, I examine the development of nuclear transplantation techniques, focusing on the people, motivations, and institutions associated with the first successful nuclear transfer in metazoans in (...) 1952. The conflict between embryologists and geneticists over the mechanisms of differentiation motivated Robert Briggs to pursue nuclear transplantation experiments as a way to resolve the debate. Briggs worked at the Lankenau Hospital Research Institute, a research facility devoted to the study of cancer. The goal of understanding cancer would play a role in the development of the technique, and the story of nuclear transplantation sheds light on the role that biomedical contexts play in biological research in the second half of the twentieth century. (shrink)

J. G. Fichte (1762–1814) articulates and defends a conception of autonomy as rational self-identification. This paper reconstructs this conception and examines various difficulties recognized by Fichte during the earliest phases of his career (1780s–1790s), with the heterogeneity of natural drives and freedom as the principal threat. Theoretically, this heterogeneity is overcome for Fichte by his deduction of the compound nature of humanity as a condition of rational agency. But, from the standpoint of the deliberating agent herself, this deduction is not (...) sufficient. The harmony of nature and freedom is, for Fichte, a desideratum of practical rationality, and so must be addressed as such. Fichte's argument at this point is that a further perspective on oneself must be at least implicit in the moral outlook of a deliberating agent in order for this harmony to be attained on a practical level. This is because the harmony that is achieved at the deliberative level is occasional, temporary, and fundamentally uncertain. The required perspective turns out to be religious faith, the idea that the ‘infinite task’ of morality is eternally realized in divine reason, or that there is a ‘moral world order’ in which nature and freedom are reconciled. (shrink)

Volume 10, Issue 2, June 2019, Page 237-245.

This work approaches international law as more than merely information contained in international legal norms, & does not view international law as a body of ...

One of the remarkable developments in the contemporary study of Paul is the dramatic interest in his thought amongst European philosophers. This collection of insights from leading scholars makes accessible a discussion often elusive to those not already conversant in the categories of European philosophy"--Publisher description.