Evaluates trade-offs and uncertainties inherent in achieving sustainable energy, analyzes the major energy technologies, and provides a framework for assessing policy options.

The existence of God as demonstrated from motion has preoccupied men in every age, and still stands as one of the critical questions of philosophic inquiry. The four thinkers Father Buckley discusses were selected because their methods of reasoning exhibit sharp contrasts when they are juxtaposed. Originally published in 1971. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts (...) of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The theme of the 2018 Spindel Conference was “Decolonizing Philosophy.” In this introduction, I will elaborate on this theme as a way to set the stage for the essays in this volume. Beginning with the question of what it means to consider philosophy “colonized” in the first place, I will focus on the subfield of the history of philosophy as a way to draw out my account. After elaborating what I take the claim that philosophy is colonized/colonizing to mean, I (...) will turn to ways one might approach its decolonization. Again, my principle focus will be on the history of philosophy, though I take my analysis to extend beyond this subfield. Finally, I will elaborate four key tasks that I take to be essential to the decolonization of philosophy. (shrink)

Legal statutes prohibiting felons from voting result in nearly 4 million Americans, disproportionately African-American and male, being unable to vote. These felony disenfranchisement (FD) statutes have a long history and apparently enjoy broad public support. Here I argue that despite the popularity and extensive history of these laws, denying felons the right to vote is an unjust form of punishment in a democratic state. FD serves none of the recognized purposes of punishment and may even exacerbate crime. My strategy is (...) not to argue for this conclusion directly. Rather, I consider seven arguments for the moral legitimacy of FD, each of which will be found lacking. My emphasis falls not on the legal or constitutional questions associated with FD, but with its moral justification within a broadly liberal political framework. These arguments draw upon a variety of philosophical outlooks; three justify FD by appealing to justice or desert, three others justify FD based on its allegedly beneficial social consequences, and a final argument is a hybrid of both sorts of considerations. Not only do all these arguments fail, but eliminating FD could have salutary effects on our present climate of political discourse. -/- . (shrink)

Research into the work of UK estate agents reveals a love‐hate attitude on the part of the public and profound ethical ambivalences. Dr Clarke is a member of the Department of Sociology, Social Policy and Social Work Studies, The University of Liverpool, POB 147, Liverpool L69 3BX. This article draws on his study Slippery Customers: Estate Agents, The Public and Regulation, Blackstone Press 1994, co‐authored with D. Smith and M. McConville.

In this paper significant challenges are raised with respect to the view that explanation essentially involves unification. These objections are raised specifically with respect to the well-known versions of unificationism developed and defended by Michael Friedman and Philip Kitcher. The objections involve the explanatory regress argument and the concepts of reduction and scientific understanding. Essentially, the contention made here is that these versions of unificationism wrongly assume that reduction secures understanding.

Workplace spirituality research has sidestepped religion by focusing on the function of belief rather than its substance. Although establishing a unified foundation for research, the functional approach cannot shed light on issues of workplace pluralism, individual or institutional faith-work integration, or the institutional roles of religion in economic activity. To remedy this, we revisit definitions of spirituality and argue for the place of a belief-based approach to workplace religion. Additionally, we describe the construction of a 15-item measure of workplace religion (...) informed by Judaism and Christianity – the Faith at Work Scale (FWS). A stratified random sample (n = 234) of managers and professionals assisted in refining the FWS which exhibits a single factor structure (Eigenvalue = 8.88; variance accounted for = 59.22%) that is internally consistent (Cronbach’s α = 0.77) and demonstrates convergent validity with the Faith Maturity Scale (r = 0.81, p > 0.0001). The scale shows lower skew and kurtosis with Mainline and Catholic adherents than with Mormons and Evangelicals. Validation of the scale among Jewish and diverse Christian adherants would extend research in workplace religion. (shrink)

This paper offers a characterization and critique of the idea of bounded rationality and its consequences for public policy. It offers an alternative way of accounting for the crucial features of human rationality that bounded rationality sees, using categories inspired by the Reformational philosophy of Herman Dooyeweerd and others, and then shows how this alternative account of the “bounds” of human rationality points toward an alternative orientation toward public policy-making.

Bovine tuberculosis is an important animal health policy issue in Britain, which impacts farmers, the public, domestic farmed cattle and the wild badger population. The Westminster government’s badger culling policy in England, which began in 2013, has caused considerable controversy. This is in part because the Independent Scientific Group advised against culling, based on the Randomised Badger Culling Trial. Those opposed to badger culling support more stringent cattle-based measures and the vaccination of badgers. This paper argues for ethical analysis of (...) public policy options which impact sentient species. It provides a summary Animal Welfare Impact Assessment of a do-nothing approach, badger culling, and badger vaccination. A utilitarian analysis is then applied to these policy options considering human wellbeing and animal welfare. The analysis compares a badger culling policy that achieves a 19% reduction in bovine TB incidence, a badger vaccination model achieving a 12.5% reduction, and a do-nothing approach. Policy options are assessed over 9 years and a longer timeframe, and uncertainty is considered. The analysis finds that non-culling approaches, particularly badger vaccination, result in greater total utility, compared to badger culling. Badger culling causes 30% reduction in the badger population in England as well as substantial harms due to the culling process. Culling is opposed by public opinion and is associated with considerable risks and uncertainty. In contrast, non-culling approaches, such as cattle-based measures and badger vaccination, are supported by public opinion and are not associated with such risks. (shrink)

Drug‐resistant bacterial infections constitute a major threat to global public health. Several key bacteria that are becoming increasingly resistant are among those that are ubiquitously carried by human beings and usually cause no symptoms (i.e. individuals are asymptomatic carriers) until and/or unless a precipitating event leads to symptomatic infection (and thus disease). Carriers of drug‐resistant bacteria can also transmit resistant pathogens to others, thus putting the latter at risk of resistant infections. Accumulating evidence suggests that such transmission occurs not only (...) in hospital settings but also in the general community, although considerably more data are needed to assess the extent of this problem. Asymptomatic carriage of drug‐resistant bacteria raises important ethical questions regarding the appropriate public health response, including the degree to which it would be justified to impose burdens on asymptomatic carriers (and others) in order to prevent transmission. In this paper, we (i) summarize current evidence regarding the carriage of key drug‐resistant bacteria, noting important knowledge gaps; and (ii) explore the particular implications of existing public health ethics frameworks for policy‐making regarding asymptomatic carriers. Inter alia, we argue that the relative burdens imposed by public health measures on healthy carriers (as opposed to sick individuals) warrant careful consideration and should be proportionate to the expected public health benefits in terms of risks averted. We conclude that more surveillance and research regarding community transmission will be needed in order to clarify relevant risks and design proportionate policies, although extensive community surveillance itself would also require careful ethical consideration. (shrink)

Guilt poses a unique evolutionary problem. Unlike other dysphoric emotions, it is not immediately clear what its adaptive significance is. One can imagine thriving despite or even because of a lack of guilt. In this article, we review solutions offered by Scott James, Richard Joyce, and Robert Frank and show that although their solutions have merit, none adequately solves the puzzle. We offer an alternative solution, one that emphasizes the role of empathy and posttransgression behavior in the evolution of guilt. (...) Our solution, we contend, offers a better account of why guilt evolved to play its distinctive social role. (shrink)

Recent Work on Intrinsic Value brings together for the first time many of the most important and influential writings on the topic of intrinsic value to have appeared in the last half-century. During this period, inquiry into the nature of intrinsic value has intensified to such an extent that at the moment it is one of the hottest topics in the field of theoretical ethics. The contributions to this volume have been selected in such a way that all of the (...) fundamental questions concerning the nature of intrinsic value are treated in depth and from a variety of viewpoints. These questions include how to understand the concept of intrinsic value, what sorts of things can have intrinsic value, and how to compute intrinsic value. The editors have added an introduction that ties these questions together and places the contributions in context, and they have also provided an extensive bibliography. The result is a comprehensive, balanced, and detailed picture of current thinking about intrinsic value, one that provides an indispensable backdrop against which future writings on the topic may be assessed. (shrink)

Recently, there has been a convergence of fields studying the processing of DNA, such as transcription, replication, and repair. This convergence has been centered around the packaging of DNA in chromatin. Chromatin structure affects all aspects of DNA processing because it modulates access of proteins to DNA. Therefore, a central theme has become the mechanism(s) for accessing DNA in chromatin. It seems likely that mechanisms involved in one of these processes may also be used in others. For example, the discovery (...) of transcriptional coactivators with histone acetyltransferase activity and chromatin remodeling complexes has provided possible mechanisms required for efficient repair of DNA in chromatin. BioEssays 21:596–603, 1999. © 1999 John Wiley & Sons, Inc. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Secret History of Emotion: From Aristotle's ‘Rhetoric’ to Modern Brain ScienceMichael J. HydeThe Secret History of Emotion: From Aristotle's ‘Rhetoric’ to Modern Brain Science. Daniel M. Gross. Chicago: University of Chicago Press, 2006. Pp. x + 194. $35.00, Hardcover.The twofold goal of this book is clearly stated by its author: "to reconstitute by way of critical intellectual history a deeply nuanced, rhetorical understanding of emotion that prevailed (...) until the triumph of psychophysiology; second, to show by way of literary and philosophical example how this rhetorical perspective helps us read anew the emotional complex of modernity, whether early or late" (8). Gross' appreciation of the function of emotion emphasizes a phenomenological orientation that is inspired by Martin Heidegger's unpublished 1924 lecture course on Aristotle's Rhetoric. Gross recently co-edited with Ansgar Kemmann a book of original essays dedicated to a critical assessment of this lecture course (Gross and Kemmann 2006). In concluding her contribution to the book, the well-known Renaissance scholar Nancy S. Struever maintains that the course "remains, arguably, the best twentieth-century reading of Aristotle's Rhetoric" (Struever 2006: 127). Gross advances this reading with his creative and insightful assessment of his topic.This advance unfolds as Gross, abiding by phenomenology's well-known critique of the matter, takes issue with the reductive psychophysiology of emotion that Descartes first proposed and that informs latter-day sciences of the mind and the brain. Gross turns to the research program of the distinguished cognitive scientist Antonio Damasio as a way of arguing "how brain science of emotion goes awry when it blunders into social fact" (29). The reductionism of science, in other words, misses the forest for the trees. Admitting that Damasio is open to inquiries outside the boundaries of neurobiology, Gross nevertheless takes particular issue with Damasio's model for such a project: Edward O. Wilson's, Consilience: The Unity of Knowledge. Indeed, Wilson never gives rhetoric a nod when he acknowledges the worth of the humanities in his book.This slight, coming from Wilson, Damasio, and other scientists, fuels Gross's enthusiasm for turning to Aristotle's analysis of the pathe in book two of the Rhetoric. With Aristotle's discussion of "anger" in mind, for example, Gross emphasizes how we live in "a contoured world of emotional investments, where some people have significantly more liabilities than others" (3). [End Page 326]The point warrants elaboration: "The contours of our emotional world have been shaped by institutions such as slavery and poverty that simply afford some people greater emotional range than others, as they are shaped by publicity that has nothing to do with the inherent values of each human life and everything to do with technologies of social recognition and blindness" (4). Gross links this Aristotelian based social-psychological insight with such early modern philosophers, psychologists, and cultural critics as Thomas Hobbes, David Hume, William Perfect, and then with such contemporary intellectuals as Judith Butler. Gross' discussion of this linkage enables him to argue a key point in his overall project: the constitutive power of emotions depends not on how the social passions originate in a moral sense equally shared by all, but rather on the "uneven distribution" of these passions in our social and political lives.Gross makes much of how the rhetoric of this uneven distribution is at work in such particular cases as Aristotle's apathetic slave, Seneca's angry tyrant, Hobbes's resentful preacher, Sarah Fielding's humble hero, and Adam Smith's compassionate spectator. Gross's intellectual acumen shines as he weaves together these cases and expands on their implications for developing a rhetorical understanding of emotion. For example, in chapter three ("Virtues of Passivity in the English Civil War"), Gross offers a critical assessment of Michael Walzer's classic The Revolution of the Saints: A Study in the Origins of Radical Politics in order to show how the emotional makeup of passivity, too often "relegated to a diminished femininity" (87), not only informs the virtue of humility, but also helps it serve rhetorically "the most dramatic revolutionary ends" (110). Additional extended case studies emphasize the specific emotions of apathy, pride, pity... (shrink)

The Church's traditional teaching on divine immutability is frequently criticized today by theologians belonging to a wide variety of nationalities and confessions. Such theologians are frequently united in singling out St. Thomas Aquinas as the best representative of the tradition that they are criticizing. Unfortunately, however, their criticism often involves a misrepresentation of St. Thomas' actual teaching on divine immutability. This book provides a clear, accurate, and detailed account of St. Thomas' teaching, presented in a way that allows St. Thomas (...) to speak to the problems and issues that are raised in contemporary theology regarding divine immutability. (shrink)

University of North Carolina at Greensboro Greensboro, NC 27402-6170, USA.

This paper argues that Moore’s principle of organic unities is false. Advocates of the principle have failed to take note of the distinction between actual intrinsic value and virtual intrinsic value. Purported cases of organic unities, where the actual intrinsic value of a part of a whole is allegedly defeated by the actual intrinsic value of the whole itself, are more plausibly seen as cases where the part in question has no actual intrinsic value but instead a plurality of merely (...) virtual intrinsic values. (shrink)

This chapter discusses the nature of and relation between value and normativity. Words such as “good” and “bad” give expression to value, while words such as “right,” “wrong,” “ought,” and “reason” give expression to normativity. Some philosophers hold the view that value is to be understood in terms of normativity, others hold the view that normativity is to be understood in terms of value. This chapter examines both views, explaining how each is plausible and yet also problematic.

From the Preface: "The majority of the papers contained in this volume was delivered in the fall of 1978 at The Catholic University of America as part of the Machette series of lectures on Aristotle. Although collections of essays on Aristotle are hardly lacking at present, this volume presents new studies which, it is hoped, give some idea of the variety of philosophical perspectives in which Aristotle has held and continues to hold great interest and of the scholarly analysis needed (...) in order to reach a better understanding of a difficult author." • CONTENTS: 1. Categories in Aristotle, Michael Frede • 2. Definitions in Aristotle's Posterior Analytics, Alfonso Gomez-Lobo • 3. Aristotle and Galileo: The Uses of ΥΠΟΘΕΣΙΣ (suppositio) in Scientific Reasoning, William A. Wallace • 4. Aristotle and the History of Greek Scepticism, A. A Long • 5. Aristotle's Metaphysics Viewed by the Ancient Greek Commentators, Gérard Verbeke • 6. ΕΙΔΗ in Aristotle's Earlier and Later Theories of Substance, John A. Driscol • 7. Averroes as Commentator on Aristotle's Theory of the Intellect, Arthur Hyman • 8. Aristotle's Method of Ethics, Terence Irwin • 9. Goodness and Human Aims in Aristotle's Ethics, Nicholas P. White • 10. Aristotle on the Essence of Happiness, Daniel T Devereux • 11. The ΚΑΛΟΝ in Aristotelian Ethics, Joseph Owens • 12. Telos and Teleology in Aristotelian Ethics, Henry B Veatch. (shrink)

In Ignorance of Law, Douglas Husak’s main thesis is that ignorance of the law typically provides an excuse for breaking the law, but in the case of recklessness he claims that the excuse it provides is only a partial one, and in the case of willful ignorance he claims that it provides no excuse at all. In this paper I argue that, given the general principle to which Husak appeals in order to support his main thesis, he should revise his (...) position on the exculpatory significance of both recklessness and willful ignorance. (shrink)

In this essay I elaborate a particular, and particularly important, morality: the morality of human rights. Next, I ask the ground-of-normativity question about the morality of human rights and go on to elaborate a religious response. Then, after explaining why one might be skeptical that there is a plausible secular response to the ground-of-normativity question, I comment critically on John Finnis's secular response. Finally, I consider what difference it makes if there is no plausible secular response to the ground-of-normativity question.

Advances in science are the combined result of the efforts of a great many scientists, and in many cases, their willingness to share the products of their research. These products include data sets, both small and large, and unique research resources not commercially available, such as cell lines and software programs. The sharing of these resources enhances both the scope and the depth of research, while making more efficient use of time and money. However, sharing is not without costs, many (...) of which are borne by the individual who develops the research resource. Sharing, for example, reduces the uniqueness of the resources available to a scientist, potentially influencing the originator’s perceived productivity and ultimately his or her competitiveness for jobs, promotions, and grants. Nevertheless, for most researchers—particularly those using public funds—sharing is no longer optional but must be considered an obligation to science, the funding agency, and ultimately society at large. Most funding agencies, journals, and professional societies now require a researcher who has published work involving a unique resource to make that resource available to other investigators. Changes could be implemented to mitigate some of the costs. The creator of the resource could explore the possibility of collaborating with those who request it. In addition, institutions that employ and fund researchers could change their policies and practices to make sharing a more attractive and viable option. For example, when evaluating an individual’s productivity, institutions could provide credit for the impact a researcher has had on their field through the provision of their unique resources to other investigators, regardless of whether that impact is reflected in the researcher’s list of publications. In addition, increased funding for the development and maintenance of user-friendly public repositories for data and research resources would also help to reduce barriers to sharing by minimizing the time, effort, and funding needed by individual investigators to comply with requests for their unique resource. Indeed, sharing is an imperative, but it is also essential to find ways to protect for both the original owner of the resource and those wishing to share it. (shrink)

Many philosophers endorse the idea that there can be no moral responsibility without a moral community and thus hold that such responsibility is essentially interpersonal. In this paper, various interpretations of this idea are distinguished, and it is argued that no interpretation of it captures a significant truth. The popular view that moral responsibility consists in answerability is discussed and dismissed. The even more popular view that such responsibility consists in susceptibility to the reactive attitudes is also discussed, and it (...) is argued that this view at best supports only an etiolated interpretation of the idea that moral responsibility is essentially interpersonal. (shrink)