In response to the ravages perpetrated on planet earth by the single-minded pursuit of short-term business bottomline, the author outlines the keynotes of shifting consciousness about economics in the West. She points out the new upsurge of active interest in finer values, including spirituality in business circles. With out a spiritual compass to guide, industrialization has been fostering disvalues. The impact of Eastern reli gions, and their emphasis on the inner self, on American thinking has of late become very strong. (...) The paper also draws atiention to Gandhi's trusteeship concept, and to the successful spiritual experiments done at Nagarjuna Fertilizers Ltd. She, however, has doubts whether business will changes its ways by itself unless something more powerful forces it to do so. (shrink)

In response to the ravages perpetrated on planet earth by the single-minded pursuit of short-term business bottomline, the author outlines the keynotes of shifting consciousness about economics in the West. She points out the new upsurge of active interest in finer values, including spirituality in business circles. With out a spiritual compass to guide, industrialization has been fostering disvalues. The impact of Eastern reli gions, and their emphasis on the inner self, on American thinking has of late become very strong. (...) The paper also draws atiention to Gandhi's trusteeship concept, and to the successful spiritual experiments done at Nagarjuna Fertilizers Ltd. She, however, has doubts whether business will changes its ways by itself unless something more powerful forces it to do so. (shrink)

In _Consciousness and the Existence of God_, J.P. Moreland argues that the existence of finite, irreducible consciousness provides evidence for the existence of God. Moreover, he analyzes and criticizes the top representative of rival approaches to explaining the origin of consciousness, including John Searle’s contingent correlation, Timothy O’Connor’s emergent necessitation, Colin McGinn’s mysterian ‘‘naturalism,’’ David Skrbina’s panpsychism and Philip Clayton’s pluralistic emergentist monism. Moreland concludes that these approaches should be rejected in favor of what he calls ‘‘the Argument from (...) Consciousness.’’. (shrink)

Drawing on Nietzsche's prolific early notebooks and correspondence, this book challenges the polarized picture of Nietzsche as a philosopher who abandoned classical philology.

Recently, Nathan (1986) criticized Bar-Hillel and Falk's (1982) analysis of some classical probability puzzles on the grounds that they wrongheadedly applied mathematics to the solving of problems suffering from "ambiguous informalities". Nathan's prescription for solving such problems boils down to assuring in advance that they are uniquely and formally soluble--though he says little about how this is to be done. Unfortunately, in real life problems seldom show concern as to whether their naturally occurring formulation is or is not ambiguous, does (...) or does not allow for unique formalization, etc. One step towards dealing with such problems intelligently is to recognize certain common cognitive pitfalls to which solvers seem vulnerable. This is discussed in the context of some examples, along with some empirical results. (shrink)

Rutherford criticizes the way some people have analyzed the 2-children problem, claiming that slight nuances in the problem’s formulation can change the correct answer. However, his own data demonstrate that even when there is a unique correct answer, participants give intuitive answers that differ from it systematically — replicating the data reported by those he criticizes. Thus, his critique reduces to an admonition to use care in formulating and analyzing this brainteaser — which is always a good idea — but (...) contributes little what is known, analytically or empirically, about the 2-children problem. (shrink)

This is a “bottom-up” paper in the sense that it draws lessons in defining disciplinary categories under study from a series of empirical studies of interdisciplinarity. In particular, we are in the process of studying the interchange of research-based knowledge between Cognitive Science and Educational Research. This has posed a set of design decisions that we believe warrant consideration as others study cross-disciplinary research processes.

L'A. s'intéresse à la question des genres en théologie en prenant l'exemple d'une Encyclique du Pape Jean-Paul II sur la femme et sa dignité, Mulieris Dignitatem. La théologie féministe a donné, en effet, une importance nouvelle à cette question. Le document pontifical contient une analyse phénoménologique des différences entre les sexes et rejoint certaines analyses féministes. L'A. en profite pour soulever le problème de l'ordination des femmes au ministère presbytéral, et pour résoudre exhaustivement ce problème avec la substance de l'Encyclique.

The different responses in Great Britain and the United States to Martin Wight as a thinker of international relations reveal something about the contrasting academic cultures of the two countries. Wight was pre-eminently an arts man, regarding history and philosophy as essential prerequisites for understanding the world. Above all he was concerned with the moral dimension in politics, whether domestic or international. His pacifism in the Second World War, curiously linked to his profound sense of realism, reflected deep religious convictions' (...) indeed theology, and particularly eschatology, underlay much of his thinking. His career centers upon first Chatham House and Nuffield College, Oxford, then the London School of Economics and Political Science, and finally the University of Sussex. His lectures at the LSE on international theory achieved legendary fame, but he did not publish much in his lifetime. The appearance since 1977 of four notable posthumous works has enhanced his already high reputation, as has the increasing scholarly interest in the English School, of which he is now seen as a founding father. Ian Hall's book is a brilliant piece of analysis in which Wight's theological world view which was not obtrusive in his teaching and writing is investigated with a sureness that is probably rare among scholars in the international relations field. (shrink)

In this interview, Ruth Groff discusses how she came to be a realist, her role as a community organizer, her relationship to critical realism, and various issues arising from her published work over the years. Discussion ranges across the nature of positivism and its legacy, the concept of falsehood, realism about causal powers, mind-independent reality, the history of philosophy, and the underlying interest in ideology-critique that runs through her thinking.

Through the use of culturally appropriate videos on precision medicine research (PMR) that were developed and tailored to five racial and ethnic groups of patients, and subsequent focus-group discu...