In this paper I reconstruct and defend John Rawls' The Law of Peoples, including the distinction between liberal and decent peoples. A “decent people” is defined as a people who possesses a comprehensive doctrine and uses that doctrine as the ground of political legitimacy, while liberal peoples do not possess a comprehensive doctrine. I argue that liberal and decent peoples are bound by the same normative requirements with the qualification that decent peoples accept the same normative demands when they are (...) reasonably interpreted and from their comprehensive doctrine, not from political liberalism. Normative standards for peoples appear in a law of peoples in two places: as internal constraints carried forward from political liberalism which regulate domestic affairs and as principles derived from a second original position that provide the normative ground for a society of peoples. This first source of normative standards was unfortunately obscured in Rawls' account. I use this model to defeat the claim that Rawls has accommodated decent peoples without sufficient warrant and to argue that all reasonable citizens of both liberal and decent peoples would accept the political authority of the state as legitimate. Although my reconstruction differs from Rawls on key points, such as modifying the idea of decency and rejecting a place for decent peoples within a second original position, overall I defend the theoretical completeness of political liberalism and show how a law of peoples provides reasonable principles of international justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 101-104 [Access article in PDF] A Christian Response to Buddhist Reflections on Prayer Donald W. Mitchell Purdue University In his essay, Kenneth K. Tanaka considers two important elements of Christian prayer when he presents young Megan praying. First is the petitionary element of her prayer, and second is the relational element. Saint John Damascene expresses these same two dimensions in his classical definition of (...) Christian prayer: "Prayer is the raising of one's mind and heart to God, or the requesting of good things from God." 1 This movement of the mind and heart to God makes Christian prayer a living relationship that is itself a gift of God through Christ. The "heart" of a person is that hidden center in which Christ resides and from where his spirit moves both heart and mind toward God in a relation of love and devotion. As Saint Thérèse of Lisieux puts it, "For me, prayer is a surge of the heart... it is a cry of recognition and of love, embracing both trial and joy." 2 One responds to trials, one's own or those of others, with prayers of petition or intercession; and to joys or blessings with prayers of adoration, praise and thanksgiving. In all cases, the prayers are the dynamics of a person's relationship with God, where God is both ultimate source and object of the prayers.Tanaka also makes two comments about Christian prayer in its public forms. First, he questions the appropriateness of public prayers for civic leaders or for teams at athletic events. Does God choose to aid only some political leaders or nations, or choose sides in athletic games? Though I may feel that God must prefer my son's Little League team, or at least Notre Dame football for heaven's sake, certainly God loves and cares for everyone. Perhaps Tanaka's final characterization of Christian prayer is helpful here: "conversational, personal and hopeful." In a public event, one expresses in prayer one's hope, while understanding that God's providence embraces everyone in ways that are larger than one can comprehend.In the essay by Taitetsu Unno on the Jesus Prayer and Nembutsu, the question of dualism and both the initiative and the consequence of prayer is addressed. Unno points out that according to the Jesus Prayer tradition in Eastern Orthodoxy, the initiative of the prayer is from God, much like the intoning of Nembutsu arising from the Vow of Great Compassion. Here, as in Saint Thérèse's "surge of the heart," the ultimate subject and object of prayer are the same. Unno points out that the consequence [End Page 101] of such a Christian prayer is a sense that the world is infused with the presence of God in a way that is similar to finding the Land of Bliss everywhere. Indeed, I would add that this similarity applies to more than just the Jesus Prayer. Saint Teresa of Avila refers to a prayer experience that is not uncommon in mature Christian spirituality "in which is revealed to the soul how all things are in God, and how within himself he contains them all." 3After presenting these similarities between the Jesus Prayer and Nembutsu, Unno raises what he sees as a fundamental difference: the treatment of sin, blind passions, and ignorance. Unno quotes a Christian Orthodox text that calls for the utter rejection of sin and evil, and depicts grace as entering the soul and driving evil outside. Unno then says, "To negate evil, sin, and death means to deny a part of one's reality; to affirm them through transformation means to make one's life complete and whole." The latter approach is, for Unno, key to the spirituality of Shinran and Shin Buddhism. I would like to make two comments here. First, it is unclear as to what Unno is saying about the Shin approach to evil. How can one transform evil into its opposite without evil being "nullified and eradicated"? When the "ice" of one's passions melt into the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 101-104 [Access article in PDF] A Christian Response to Buddhist Reflections on Prayer Donald W. Mitchell Purdue University In his essay, Kenneth K. Tanaka considers two important elements of Christian prayer when he presents young Megan praying. First is the petitionary element of her prayer, and second is the relational element. Saint John Damascene expresses these same two dimensions in his classical definition of (...) Christian prayer: "Prayer is the raising of one's mind and heart to God, or the requesting of good things from God." 1 This movement of the mind and heart to God makes Christian prayer a living relationship that is itself a gift of God through Christ. The "heart" of a person is that hidden center in which Christ resides and from where his spirit moves both heart and mind toward God in a relation of love and devotion. As Saint Thérèse of Lisieux puts it, "For me, prayer is a surge of the heart... it is a cry of recognition and of love, embracing both trial and joy." 2 One responds to trials, one's own or those of others, with prayers of petition or intercession; and to joys or blessings with prayers of adoration, praise and thanksgiving. In all cases, the prayers are the dynamics of a person's relationship with God, where God is both ultimate source and object of the prayers.Tanaka also makes two comments about Christian prayer in its public forms. First, he questions the appropriateness of public prayers for civic leaders or for teams at athletic events. Does God choose to aid only some political leaders or nations, or choose sides in athletic games? Though I may feel that God must prefer my son's Little League team, or at least Notre Dame football for heaven's sake, certainly God loves and cares for everyone. Perhaps Tanaka's final characterization of Christian prayer is helpful here: "conversational, personal and hopeful." In a public event, one expresses in prayer one's hope, while understanding that God's providence embraces everyone in ways that are larger than one can comprehend.In the essay by Taitetsu Unno on the Jesus Prayer and Nembutsu, the question of dualism and both the initiative and the consequence of prayer is addressed. Unno points out that according to the Jesus Prayer tradition in Eastern Orthodoxy, the initiative of the prayer is from God, much like the intoning of Nembutsu arising from the Vow of Great Compassion. Here, as in Saint Thérèse's "surge of the heart," the ultimate subject and object of prayer are the same. Unno points out that the consequence [End Page 101] of such a Christian prayer is a sense that the world is infused with the presence of God in a way that is similar to finding the Land of Bliss everywhere. Indeed, I would add that this similarity applies to more than just the Jesus Prayer. Saint Teresa of Avila refers to a prayer experience that is not uncommon in mature Christian spirituality "in which is revealed to the soul how all things are in God, and how within himself he contains them all." 3After presenting these similarities between the Jesus Prayer and Nembutsu, Unno raises what he sees as a fundamental difference: the treatment of sin, blind passions, and ignorance. Unno quotes a Christian Orthodox text that calls for the utter rejection of sin and evil, and depicts grace as entering the soul and driving evil outside. Unno then says, "To negate evil, sin, and death means to deny a part of one's reality; to affirm them through transformation means to make one's life complete and whole." The latter approach is, for Unno, key to the spirituality of Shinran and Shin Buddhism. I would like to make two comments here. First, it is unclear as to what Unno is saying about the Shin approach to evil. How can one transform evil into its opposite without evil being "nullified and eradicated"? When the "ice" of one's passions melt into the... (shrink)

In een deels denkbeeldig tweegesprek met een hoogleraar in de kunstgeschiedenis tracht Mitchell Cohen een antwoord te vinden op de vraag: ‘Wat is een meesterwerk?’ Hij komt er niet uit. Deze ene vraag roept vooral nieuwe vragen op, bijvoorbeeld over de verhouding van de notie van een meesterwerk tot politiek of taal, over de verlammende werking van het canon-denken en over de relatie tussen vorm en inhoud in grote kunst. Misschien, zo mijmert Cohen, wordt grote kunst wel gekenmerkt door (...) het feit dat ze zich aan de grenzen van haar tijd onttrekt. Of misschien, zo beweert hij elders, is het wel beter te praten over datgene wat specifieke werken tot een meesterwerk maakt. (shrink)

Cognitive ecology is the study of cognitive phenomena in context. In particular, it points to the web of mutual dependence among the elements of a cognitive ecosystem. At least three fields were taking a deeply ecological approach to cognition 30 years ago: Gibson’s ecological psychology, Bateson’s ecology of mind, and Soviet cultural-historical activity theory. The ideas developed in those projects have now found a place in modern views of embodied, situated, distributed cognition. As cognitive theory continues to shift from units (...) of analysis defined by inherent properties of the elements to units defined in terms of dynamic patterns of correlation across elements, the study of cognitive ecosystems will become an increasingly important part of cognitive science. (shrink)

The Logic R4 is obtained by adding the axiom □(A v B) → (◇A v □B) to the modal relevant logic NR. We produce a model theory for this logic and show completeness. We also show that there is a natural embedding of a Kripke model for S4 in each R4 model structure.

This paper presents ConR (Conditional R), a logic of conditionals based on Anderson and Belnap''s system R. A Routley-Meyer-style semantics for ConR is given for the system (the completeness of ConR over this semantics is proved in E. Mares and A. Fuhrmann, A Relevant Theory of Conditionals (unpublished MS)). Moreover, it is argued that adopting a relevant theory of conditionals will improve certain theories that utilize conditionals, i.e. Lewis'' theory of causation, Lewis'' dyadic deontic logic, and Chellas'' dyadic deontic logic.

This paper sketches a historical account of interdisciplinarity. A central claim advanced is that the modern array of scientific and humanistic disciplines and interdisciplinarity emerged together; both are moving targets, which must therefore be studied historically in relation to one another as institutionalized practices. A second claim is that of a steadily increasing complexity; new fields emerged on the boundaries of existing disciplines beginning in the late nineteenth century, followed by multi- and transdisciplinary initiatives in the twentieth, and finally transdisciplinary (...) programmatic research in the late twentieth and early twenty-first centuries. The latter two phases in this development have been driven primarily by funding agencies seeking to move the sciences in particular directions deemed socially or politically desirable (in dictatorships as well as democracies), while the existing disciplines remained in place and new ones came into being. Such policy initiatives have transformed both disciplinarity and interdisciplinarity in unanticipated ways. The question whether multi- or transdisciplinary arrangements produce epistemically better science or scholarship appears not to have been raised, let alone examined, by the policy actors driving their creation. (shrink)

Jürgen Habermas is one of the most important thinkers of this century. His work has been highly influential not only in philosophy, but particularly in the fields of politics, sociology and law. This is the first collection that explores the connections between his body of work and North America's biggest philosophical movement, pragmatism. Habermas and Pragmatism investigates the influences of pragmatism on Habermas' thought in a collection of stellar essays with contributions by Habermas himself, leading representatives of pragmatism, as well (...) as critical and legal theorists. The essays cover a range of subjects including philosophy of language, democracy, nature of rationality and social theory as well as the relation of major figures such as Hegel, Pierce, Mead and Dewey to Habermas and pragmatism. (shrink)

RGLis a version of the modal logic GLbased on the relevant logic R. It is shown that the class of RKframes that verify all theorems of RGLalso verify a scheme that we call (!). If RGLhas (!) as a theorem, however, it is not a relevant logic. I go on to show that not all instances of (!) are theorems of RGL, hence this logic is not complete over any class of RKframes.

Don't fence me in : Rorty and Sartre -- On freedom and action : Dewey and Sartre -- A (neo) American in Paris : Bourdieu and Mead -- Mead on cosmopolitanism, sympathy, and war -- W.E.B. Du Bois : double-consciousness, Jamesian sympathy, and the cosmopolitan -- Self-concept in the new sociology of ideas : reflections on Neil Gross's Richard Rorty : the making of an American philosopher -- Eros and self-determination -- What if Hegel's master and slave were women?

Philosophical accounts of emergence have been explicated in terms of logical relationships between statements (derivation) or static properties (function and realization). Jaegwon Kim is a modern proponent. A property is emergent if it is not explainable by (or reducible to) the properties of lower level components. This approach, I will argue, is unable to make sense of the kinds of emergence that are widespread in scientific explanations of complex systems. The standard philosophical notion of emergence posits the wrong dichotomies, confuses (...) compositional physicalism with explanatory physicalism, and is unable to represent the type of dynamic processes (self-organizing feedback) that both generate emergent properties and express downward causation. (shrink)

Part intellectual history, part critical theory, The Last Man Takes LSD challenges the way we think about both Michel Foucault and modern progressive politics. One fateful day in May 1975, Foucault dropped acid in the southern California desert. In letters reproduced here, he described it as among the most important events of his life, one which would lead him to completely rework his History of Sexuality. That trip helped redirect Foucault's thought and contributed to a tectonic shift in the intellectual (...) life of the era. He came to reinterpret the social movements of May '68 and reposition himself politically in France, embracing anti-totalitarian currents and becoming a critic of the welfare state. Mitchell Dean and Daniel Zamora examine the full historical context of the turn in Foucault's thought, which included studies of the Iranian revolution and French socialist politics, through which he would come to appreciate the possibilities of autonomy offered by a new force on the French political scene that was neither of the left nor the right: neoliberalism. (shrink)

A appreciation and critical discussion of RE Allen's Plato's Parmenides. I argue that, contra Allen, the Parmenides is not an aporetic dialogue and that the eight hypotheses are not governed by the so-called "dilemma of participation." Rather, the apparent contradictions between and within the hypotheses function to elicit from the reader a distinction in kind between the sorts of one that forms, on the one hand, and their sensible participants, on the other, are and to illumine the 'relation' of participation.

This study empirically examines the association between certain director characteristics and the extent of voluntary audit committee disclosure in annual reports. Results suggest that Singapore's publicly traded firms are more likely to voluntarily disclose audit committee related information as: the number of board members increases; different individuals occupy the roles of CEO and board chairperson; and the proportion of independent directors serving on the board increases. Findings, however, fail to show any association between the amount of voluntary audit committee disclosure (...) and the percentage of executive directors' ownership. Documented findings are of interest and benefit to various parties including regulators, corporate governance reformists, and corporate management. For instance, findings imply that a positive by-product of implementing major corporate governance reforms currently championed by corporate governance reformists will be an increase in audit committee disclosures. As a result, there will be less pressure on regulators to develop, introduce, and enforce mandatory audit committee disclosures that may be potentially intrusive to a firm's management. (shrink)

In this paper, we investigate the link between audit committees and earnings management providing a more comprehensive simultaneous analysis of the influence of audit committee features using a sample of 485 firm-years from Singapore's publicly traded firms during the 2000 2001 calendar period. Empirical findings indicate firms with a higher proportion of independent audit committee members are more effective at constraining earnings management. Firms with audit committees that are more diligent and/or lack the presence of independent directors serving simultaneously on (...) a substantial number of boards and committees are more effective at constraining earnings management. These findings are robust to alternative income-incentives facing corporate management. Overall, our findings have implications for stakeholders, regulators, and corporate governance. For example, our findings infer policymakers may need to focus on other audit committee characteristics to strengthen the committee's ability to constrain earnings management rather than continue the present fixation with independence. (shrink)

Masterfully interweaving political, religious, and historical themes, Not by Reason Alone creates a new interpretation of early modern political thought.

Over the course of the past 15 years, there has been a vast sea change in American psychoanalysis. It takes the form of a broad movement away from classical psychoanalytic theorizing grounded in Freud's drive theory toward models of mind and development grounded in object relations concepts. In clinical practice, there has been a corresponding movement away from the classical principles of neutrality, abstinence and anonymity toward an interactive vision of the analytic situation that places the analytic relationship, with its (...) powerful, reciprocal affective currents, in the foreground. These developments have been evident in virtually all schools of psychoanalysis in America, from the most traditional to the most radical. Collected together for the first time, this three volume set brings together this ongoing project for a new audience. _Relational Psychoanalysis: The Emergence of a Tradition_ - Each paper in Volume 1 is accompanied by an introduction, in which the editors place it in its historical context, and a new afterward, in which the author suggests subsequent developments in his or her thinking. This book is an invaluable resource for any clinical practitioner, teacher or student of psychoanalysis interested in exploring the exciting developments of recent years. _Relational Psychoanalysis: Innovation and Expansion_ - Volume 2 brings together key papers of the recent past that exemplify the continuing growth and refinement of the relational sensibility. In selecting these papers, editors Lewis Aron and Adrienne Harris have stressed the shared relational dimension of different psychoanalytic traditions, and they have used such commonalities to structure the best recent contributions to the literature. The topics covered in Volume 2 reflect both the evolution of psychoanalysis and the unique pathways that leading relational writers have been pursuing and in some cases establishing. _Relational Psychoanalysis: New Voices_ - Volume 3 is a forum for new relational voices and new idioms of relational discourse. Established writers, Muriel Dimen, Sue Grand, and Ruth Stein among them, utilize aspects of their own subjectivity to illuminate heretofore neglected dimensions of cultural experience, of trauma, and of clinical stalemate. A host of new voices applies relational thinking to aspects of race, class, and politics as they emerge in the clinical situation. (shrink)