Leo Strauss and Eric Voegelin were political theorists of the first rank whose impact on the study of political science in North America has been profound. A study of their writings is one of the most expeditious ways to explore the core of political science; comparing and contrasting the positions both theorists have taken in assessing that core provides a comprehensive appreciation of the main options of the Western tradition. In fifty-three recently discovered letters, Strauss and Voegelin explore the nature (...) of their similarities and differences, offering trenchant observations about one another's work, about the state of the discipline, and about the influences working on them. The correspondence fleshes out many assumptions made in their published writings, often with a frankness and directness that removes all vestiges of ambiguity. Included with the correspondence are four pivotal re-published essays—"Jerusalem and Athens: Some Preliminary Reflections", "The Gospel and Culture", "Immortality: Experience and Symbol", and "The Mutual Influence of Theology and Philosophy" —and commentaries by James L. Wiser, Hans-Georg Gadamer, Stanley Rosen, Thomas J. J. Altizer, Timothy Fuller, Ellis Sandoz, Thomas L. Pangle, and David Walsh. (shrink)

ABSTRACT:In this paper we examine how ethical values contribute to national economic prosperity. We extend the concept of an ethical wealth of nations first introduced by Donaldson in which he proposed four categories of ethical values—fairer distribution of goods, better government, ingrained social cooperation, and inculcation of economic duties—that can drive economic performance, but only if citizens ascribe “intrinsic value” to them independent of their economic interests. Our analysis draws on institutional economics and sociology research to show that if ethical (...) values are to drive economic performance, they must also be supported by the institutional fabric of the nation. We embed an expanded set of ethical values in a set of democratic, free market and civil society institutions spanning three sectors of society—political, economic and cultural respectively. We conclude by discussing the implications of our institutional framework for moral education. (shrink)

Few conundrums have captured and held the imagination of organizational researchers and practitioners as has the ‘happy productive worker’ thesis, or the proposition that ‘a happy worker is a good worker’. This thesis is revisited by investigating the impact of job-related affective well-being and intrinsic job satisfaction on Australian managers’ performance. Decades of research have been unable to establish a strong link be-tween intrinsic job satisfaction and performance. Despite mixed empirical evidence, there is support in the literature to suggest that (...) a relationship exists between affective well-being, intrinsic job satisfaction and managers’ performance. Affect has rarely been used as a predictor of managers’ job performance outcomes. Indicators of their affective well-being and intrinsic job satisfaction were shown to predict dimensions of their contextual and task performance. (shrink)

As is the case with most pre‐modern philosophers of India, very little historical information is available about Bhartṛ‐hari. There are many interesting legends, some turned into extensive plays and poems, current about him. However, it is impossible to determine on their basis even whether there was only one philosopher called Bhartṛ‐hari. The appellation “philosopher” could unquestionably be applied to the author or authors of at least two Sanskrit works that are commonly ascribed to Bhartṛ‐hari.

The expansion of research on deep brain stimulation (DBS) and adaptive DBS (aDBS) raises important neuroethics and policy questions related to data sharing. However, there has been little empirical research on the perspectives of experts developing these technologies. We conducted semi-structured, open-ended interviews with aDBS researchers regarding their data sharing practices and their perspectives on ethical and policy issues related to sharing. Researchers expressed support for and a commitment to sharing, with most saying that they were either sharing their data (...) or would share in the future and that doing so was important for advancing the field. However, those who are sharing reported a variety of sharing partners, suggesting heterogeneity in sharing practices and lack of the broad sharing that would reflect principles of open science. Researchers described several concerns and barriers related to sharing, including privacy and confidentiality, the usability of shared data by others, ownership and control of data (including potential commercialization), and limited resources for sharing. They also suggested potential solutions to these challenges, including additional safeguards to address privacy issues, standardization and transparency in analysis to address issues of data usability, professional norms and heightened cooperation to address issues of ownership and control, and streamlining of data transmission to address resource limitations. Researchers also offered a range of views on the sensitivity of neural activity data (NAD) and data related to mental health in the context of sharing. These findings are an important input to deliberations by researchers, policymakers, neuroethicists, and other stakeholders as they navigate ethics and policy questions related to aDBS research. (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Gintis's article is an example of growing awareness by social scientists of the significance of evolutionary theory for understanding human nature. Although we share its main point of view, we comment on some disagreements related to levels of behavioral analysis, the explanation of social cooperation, and the ubiquity of inter-individual differences in human decision-making. (Published Online April 27 2007).

RÉSUMÉ: La notion de propriété de soi présuppose la définition des droits de propriété sur les ressources externes que le libertarisme de gauche limite habituellement aux ressources naturelles. Or, dans une économie spécialisée, la propriété de soi doitégalement être complétée par une définition des droits de propriété sur le surplus coopératif. S'il est cohérent, pour un libertarien de gauche, de considérer le surplus coopératif comme ressource externe et de le distribuer d'une manière égale, on doit en outre observer qu'une théorie (...) de la justice doit se prononcer sur les questions distributives dans plusieurs contextes. Articuler les différences entre ces contextes nous permet de préciser la relation que le libertarisme de gauche entretient avec d'autres théories de la justice.ABSTRACT: Any substantive notion of self-ownership presupposes well-defined property rights over external resources. Left-libertarians usually limit this category to natural resources. I argue that in a specialized economy, substantive self-ownership equally needs to be complemented by a definition of property rights to the cooperative surplus. The natural way for left-libertarianism to provide such a definition is to view the cooperative surplus as an external resource and to distribute it equally. The second part of the article makes the general point that a complete theory of justice needs to take a stance on distribution in various contexts. Articulating the differences between these contexts allows us to gain a better understanding of how left-libertarianism relates to other theories of justice. (shrink)

The "Why be moral?" problem has been one of the more persistent problems of ethics. The problem is typically posed as a conflict between what is straightforwardly maximal for a person to do in specific circumstances and what is recommended by the principles or rules of ethics, usually what is communally optimal, in those circumstances. Typically ethicists try to convince us that both collectively and individually we will be better off in the long run if we each adopt cooperative strategies (...) despite the temptations of immediate profit offered by straightforward maximization policies. After reworking the notion of "straightforward maximizer" such that it makes sense to say that I may sometimes have rationally good reasons to perform actions that do not in the circumstances, taken individually, maximize my utility just so long as the best-for-me accessible-to-me possible world is realized, l am able to show why it is the case that in social interactions that mirror iterated Prisoner's Dilemmas the constraints of ethics on straighforward maximization are redundant. The policy of straighforward maximization that I defend is more flexible that one of cooperation. It reaps the benefits of cooperation when they are to be had and avoids the disasters of cooperation that lurk in every meeting one has with potentially treacherous strangers. Where the policy of straightforward maximization departs from the ethical choice, I argue, it does so because making that choice would be scrificial, supererogatory, even from the moral point of view. Acting ethically by constraining one's straighforward maximinzation therefore cannot be rationally justified. (shrink)

La concurrence fiscale internationale est une composante essentielle du paysage fiscal contemporain. Cet essai analyse les responsabilités de l’État dans ce contexte d’interdépendance des systèmes fiscaux. Il soutient que l’État a le devoir 1) de mettre en œuvre le projet collectif défini par sa population, 2) de respecter l’autonomie des autres États et 3) d’assister les pays démunis. Cette conceptualisation des responsabilités étatiques a des conséquences théoriques et pratiques. Du côté théorique, la conjonction des deux premières responsabilités pousse à abandonner (...) la notion traditionnelle de souveraineté́ comme non-ingérence. Aujourd’hui, une notion adéquate de la souveraineté́ doit être sensible aux externalités internationales produites par l’action d’un État. De plus, la conception de la souveraineté́ esquissée ici est compatible avec un impératif d’assistance envers les pays en voie de développement. Du côté pratique, le respect de ces responsabilités étatiques requiert un nouveau régime de coopération fiscale entre les pays. (shrink)

"Legend is overdue for replacement, and an adequate replacement must attend to the process of science as carefully as Hull has done. I share his vision of a serious account of the social and intellectual dynamics of science that will avoid both the rosy blur of Legend and the facile charms of relativism.... Because of [Hull's] deep concern with the ways in which research is actually done, Science as a Process begins an important project in the study of science. It (...) is one of a distinguished series of books, which Hull himself edits."—Philip Kitcher, Nature "In Science as a Process, [David Hull] argues that the tension between cooperation and competition is exactly what makes science so successful.... Hull takes an unusual approach to his subject. He applies the rules of evolution in nature to the evolution of science, arguing that the same kinds of forces responsible for shaping the rise and demise of species also act on the development of scientific ideas."—Natalie Angier, New York Times Book Review "By far the most professional and thorough case in favour of an evolutionary philosophy of science ever to have been made. It contains excellent short histories of evolutionary biology and of systematics (the science of classifying living things); an important and original account of modern systematic controversy; a counter-attack against the philosophical critics of evolutionary philosophy; social-psychological evidence, collected by Hull himself, to show that science does have the character demanded by his philosophy; and a philosophical analysis of evolution which is general enough to apply to both biological and historical change."—Mark Ridley, Times Literary Supplement "Hull is primarily interested in how social interactions within the scientific community can help or hinder the process by which new theories and techniques get accepted.... The claim that science is a process for selecting out the best new ideas is not a new one, but Hull tells us exactly how scientists go about it, and he is prepared to accept that at least to some extent, the social activities of the scientists promoting a new idea can affect its chances of being accepted."—Peter J. Bowler, Archives of Natural History "I have been doing philosophy of science now for twenty-five years, and whilst I would never have claimed that I knew everything, I felt that I had a really good handle on the nature of science, Again and again, Hull was able to show me just how incomplete my understanding was.... Moreover, [Science as a Process] is one of the most compulsively readable books that I have ever encountered."—Michael Ruse, Biology and Philosophy. (shrink)

Among the works on ethics in the Aristotelian corpus, there is no serious dispute among scholars that the "Eudemian Ethics "is authentic. The "Eudemian Ethics "is" "increasingly read and used by scholars as a useful support and confirmation and sometimes contrast to the "Nicomachean Ethics." Yet, it remains a largely neglected work in the study of Aristotle's ethics, both among scholars and moral philosophers. Peter L. P. Simpson provides an analytical outline of the entire work together with summaries of (...) each individual section, making the overall structure and detailed argument clear. His translation and explanatory notes include the common books that the "Eudemian" "Ethics" shares with the "Nicomachean." This translation contains renderings of words and phrases, and proposals for emending the text that differ from what other translators and scholars have adopted. This translation is literal, without expansion or paraphrase, and yet also readable. A readable but literal translation is necessary because in the "Eudemian Ethics," more than usual in Aristotle's writings, the logic of the argumentation can turn on the peculiar wording or order. Simpson explains the argumentation where necessary in notes and separate explanatory comments. This book is a fresh, twenty-first-century rendition of the work of one of the most eminent philosophers of all time. (shrink)

The income and careers that come with building wind turbines have become a lifeline for many factory towns and farming communities. Generating electricity from the wind puts increasingly cheap power on the grid, saving consumers billions a year. And it is one of the biggest, fastest, cheapest ways to reduce carbon pollution, reducing the threat of climate change. Yet as wind farms have rapidly spread to forty‐one states, their developers must make their case anew with each community that hosts them. (...) Facts matter, but so do empathy, honoring deep connections to neighbors and landscape, and developing mutual respect. Successful wind farm developers listen first for shared values and speak with inclusive language, to communicate with potential opponents across divides of misunderstanding and motivate local residents to adapt to and benefit from change. (shrink)

Aus dem Zusammentreffen der Philosophischen Anthropologie mit der interdisziplinären Rhetorikforschung sind heute zwei neue komplementäre Tochterdisziplinen entstanden. Die eine ist die fundamentalrhetorische Anthropologie, welche den Menschen generell als homo rhetoricus definiert. Die andere klärt als rhetorische Metakritik die Philosophie selbst über ihre eigene, immanente Rhetorizität auf. Der vorliegende Band präsentiert exemplarische Beiträge zu diesem neuen rhetorischen Denken in zwei Teilen. Der erste enthält unter dem Titel „Zur Philosophie der Rhetorik“ die Arbeiten zur fundamentalrhetorischen Anthropologie. Ausgehend von grundlegenden Thesen zur Homo-rhetoricus-Anthropologie (...) behandeln sie Themen wie z.B. Pithanologie, Pathelogie, Polypersonalität, Anthropotechnik, Autoinvenienz oder die Rekonstruktion des Subjektbegriffes durch interne Rhetorik. Der zweite Teil „Zur Rhetorik der Philosophie“ umfasst die Beiträge, welche der rhetorischen Metakritik der Philosophie und ihrer Geschichte zuzurechnen sind. Hier finden sich u.a. Abhandlungen zur Topographie der klassischen Metaphysik und ihren sophistischen und pararhetorischen Gegenspielern sowie metakritische Detailstudien zu Pseudo-Longin, Kant, Hegel, Fichte und Heidegger. (shrink)

»daß der Philosophiebegriff Fichtes viel weiter ausholt, als bisher gesehen wurde: er ist nicht nur der Begriff der Wissenschaftslehre in sich, sondern zugleich auch der Begriff der Vermittlung von Philosophie und Leben«.

In his famous Addresses of the German Nation Fichte gives a number of different definitions of German identity. Ironically, precisely those figures of German dominance, which played an important role in the German nationalism of the 19th and 20th century, come from the Romanesque abroad. Fichte follows here Dante’s philosophy of the vernacular and the invention of the typical German virtues in the Germania of Tacitus. Tragically, however Fichte’s own cosmopolitan queer theory of transnational intersubjectivity has been overlooked until now. (...) In Fichtes berühmten Reden an die deutsche Nation lassen sich eine Mehrzahl unterschiedlicher Definitionsfiguren deutscher Identität entdecken. Ironischerweise schöpfen dabei ausgerechnet die für den Nationalismus des 19. und 20. Jahrhunderts zentralen Figuren deutscher Dominanz aus den historischen Quellen des romanischen Auslandes. Dazu zählen Dantes Philosophie der Volkssprache und Tacitus’ Erfindung des germanischen Nationalcharakters in seiner Germania. Am Ende gehört es auch zur tragischen Ironie der Wirkungsgeschichte, dass Fichtes eigenes, neuartiges und kosmopolitisches Quer-Konzept transnationaler Intersubjektivität bis heute übersehen wird. (shrink)

‚Quer‘ is the keyword for our new effort to interpret ‚der ganze Fichte‘. The first part of our contribution presents Johann Gottlieb Fichte as a rebellious philosopher of strong subjectivity. With his prominent figures of the i, the nation and the savant (Gelehrter), he also stands crosswise (quer) against his own contemporary time, the history of his reception and our contemporary time. The second part of this study considers Fichtes theory of death as a counterpart of the usual interpretation of (...) the Wissenschaftslehre as a theory of life. Different manifestation of death – from physical death to the death of the Wissenschaftslehre – are systematically analyzed. ‚Quer‘ bildet das Stichwort für unseren Versuch, den ‚ganzen Fichte‘ auf eine neue Art und Weise zu deuten. Der erste Teil unseres Beitrages exponiert Johann Gottlieb Fichte als rebellischen Denker starker Subjektivität. Mit seinen prominenten Gedankenfiguren des Ich, der Nation und des philosophischen Gelehrten steht er demnach sowohl ‚quer‘ gegen seine Zeit, als auch gegen seine Rezeptionsgeschichte sowie gegen unsere zeitgenössische Gegenwart. Im zweiten Teil wird gegen die rezeptionsgeschichtlich dominante Lebenslehre Fichtes deren antithetischer Gegenspieler, der Tod, in den Blick genommen. Hier wird versucht, Fichtes Verständnis des Todes und dessen Erscheinungsformen – vom physischen Tod bis zum Tod der Wissenschaftslehre – in einem systematischen Ansatz zu durchdenken. (shrink)

Aristotle's Ethica Eudemia and Ethica Nicomachea, as is well known and much discussed, contain three books in common. Less well known, at least until Dieter Harlfinger alerted scholars to the fact in 1971, is that some of the manuscripts of Eth. Eud. do, contrary to the then prevailing consensus, contain the text of these common books. Even less well known is that Harlfinger's discovery was anticipated some 50 years before by Walter Ashburner, who had uncovered this fact about Eth. Eud. (...) MSS in the Laurentian library of Florence. Ashburner's anticipation of Harlfinger, however, is not the real value of his article. Its value rather is that it contains collations of readings for the common books, and thereby gives us an excellent resource for examining the text of the common books as this text is contained in exclusively Eth. Eud. MSS. The Eth. Eud. tradition of the common books has hitherto received little attention. Modern editions of Eth. Eud. do not include these books, and editions of Eth. Nic. have other MSS for the purpose. Ashburner's collations are the more valuable because they are taken from the one MS that, in Harlfinger's learned stemma, appears as the archetype for all the rest. (shrink)

Aristotle's Ethica Eudemia Book 2 Chapter 2 contains, at lines 1220b10–11, a well-known crux in the phrase ἐν τοῖς ἀπηλλαγμένοις. The context makes clear that Aristotle is using this phrase to refer to some writing or other, but scholars have been puzzled both about what the phrase means and what writing it refers to.