Ethnic groups are universal and unique to human societies. Such groups sometimes have norms of behavior that are adaptively linked to their social and ecological circumstances, and ethnic boundaries may function to protect that variation from erosion by interethnic interaction. However, such interaction is often frequent and voluntary, suggesting that individuals may be able to strategically reduce its costs, allowing adaptive cultural variation to persist in spite of interaction with out-groups with different norms. We examine five mechanisms influencing the dynamics (...) of ethnically distinct cultural norms, each focused on strategic individual-level choices in interethnic interaction: bargaining, interaction-frequency-biased norm adoption, assortment on norms, success-biased interethnic social learning, and childhood socialization. We use Bayesian item response models to analyze patterns of norm variation and interethnic interaction in an ethnically structured Amazonian population. We show that, among indigenous Matsigenka, interethnic education with colonial Mestizos is more strongly associated with Mestizo-typical norms than even extensive interethnic experience in commerce and wage labor is. Using ethnographic observations, we show that all five of the proposed mechanisms of norm adoption may contribute to this effect. However, of these mechanisms, we argue that changes in relative bargaining power are particularly important for ethnic minorities wishing to preserve distinctive norms while engaging in interethnic interaction in domains such as education. If this mechanism proves applicable in a range of other ethnographic contexts, it would constitute one cogent explanation for when and why ethnically structured cultural variation can either persist or erode given frequent, and often mutually beneficial, interethnic interaction. (shrink)

The use of lateralised cues by predators and fellows may not strongly affect lateralisation. Conservatism of development is a possible source of consistency across vertebrates. Individuals with partial reversal, affecting only one ability, or with varying degree of control of response by one hemisphere do exist. Their incidence may depend on varying selection of behavioural phenotypes such as risk taking.

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

BackgroundHIV prevention research in resource-limited countries is associated with a variety of ethical dilemmas. Key amongst these is the question of what constitutes an appropriate standard of health care (SoC) for participants in HIV prevention trials. This paper describes a community-focused approach to develop a locally-appropriate SoC in the context of a phase III vaginal microbicide trial in Mwanza City, northwest Tanzania.MethodsA mobile community-based sexual and reproductive health service for women working as informal food vendors or in traditional and modern (...) bars, restaurants, hotels and guesthouses has been established in 10 city wards. Wards were divided into geographical clusters and community representatives elected at cluster and ward level. A city-level Community Advisory Committee (CAC) with representatives from each ward has been established. Workshops and community meetings at ward and city-level have explored project-related concerns using tools adapted from participatory learning and action techniques e.g. chapati diagrams, pair-wise ranking. Secondary stakeholders representing local public-sector and non-governmental health and social care providers have formed a trial Stakeholders' Advisory Group (SAG), which includes two CAC representatives.ResultsKey recommendations from participatory community workshops, CAC and SAG meetings conducted in the first year of the trial relate to the quality and range of clinic services provided at study clinics as well as broader standard of care issues. Recommendations have included streamlining clinic services to reduce waiting times, expanding services to include the children and spouses of participants and providing care for common local conditions such as malaria. Participants, community representatives and stakeholders felt there was an ethical obligation to ensure effective access to antiretroviral drugs and to provide supportive community-based care for women identified as HIV positive during the trial. This obligation includes ensuring sustainable, post-trial access to these services. Post-trial access to an effective vaginal microbicide was also felt to be a moral imperative.ConclusionParticipatory methodologies enabled effective partnerships between researchers, participant representatives and community stakeholders to be developed and facilitated local dialogue and consensus on what constitutes a locally-appropriate standard of care in the context of a vaginal microbicide trial in this setting.Trial registrationCurrent Controlled Trials ISRCTN64716212. (shrink)

Ayn Rand's first novel, We the Living, offers an early form of the author's nascent philosophy—the philosophy Rand later called Objectivism. Robert Mayhew's collection of entirely new essays brings together pre-eminent scholars of Rand's writing. In part a history of We the Living, from its earliest drafts to the Italian film later based upon it, Mayhew's collection goes on to explore the enduring significance of Rand's first novel as a work both of philosophy and of literature.

Michael Polanyi criticized the neo‐Darwinian synthesis on two grounds: that accidental hereditary changes bringing adaptive advantages cannot account for the rise of discontinuous new species, and that a Ideological ordering principle is needed to explain evolutionary advance. I commend the previous articles by John Apczynski and Richard Gelwick and also argue, more strongly than they, that Polanyi's critique of evolutionary theory is flawed. It relies on an inappropriate notion of progress and untenable analogies from the human process of (...) scientific discovery and the fact that in physical systems minimal potential energy is most stable. Yet within a life of commitment to transcendent values humans can directly experience purpose and meaning, and in developing this notion Polanyi makes his greatest contribution to teleology. (shrink)

Terence Horgan, George Graham and John Tienson argue that some intentional content is constitutively determined by phenomenology alone. We argue that this would require a certain kind of covariation of phenomenal states and intentional states that is not established by Horgan, Tienson and Graham’s arguments. We make the case that there is inadequate reason to think phenomenology determines perceptual belief, and that there is reason to doubt that phenomenology determines any species of non-perceptual intentionality. We also raise worries about (...) the capacity of phenomenology to map onto intentionality in a way that would be appropriate for any determiner of content/fixer of truth conditions. (shrink)

This book applies Augustine's thought to current questions of teaching and learning. The essays are written in an accessible style and is not intended just for experts on Augustine or church history.

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...) literature on environmental philosophy. (shrink)

Andrew Dickson White played a pivotal role in constructing the image of a necessary, and even violent, confrontation between religion and science that persists to this day. Though scholars have long acknowledged that his position is more complex, given that White claimed to be saving religion from theology, there has been no attempt to explore what this means in light of his overwhelming attack on existing religions. This essay draws attention to how White's role as a historian was decisive (...) in allowing him to posit a future for religion purified of dogma by science. It argues, furthermore, that this effort is better understood as religious innovation, rather than a plea for strictly secular science. In so doing it hopes to lay the foundation for a more fruitful historical treatment of White, and a range of other figures whose devotion to science has otherwise been difficult to grasp. (shrink)

Such thinkers as John Stuart Mill, Gerald Dworkin, and Richard Doerflinger have appealed to the value of freedom to explain both what is wrong with slavery and what is wrong with selling oneself into slavery. Practical ethicists, including Dworkin and Doerflinger, sometimes use selling oneself into slavery in analogies intended to illustrate justifiable forms of paternalism. I argue that these thinkers have misunderstood the moral problem with slavery. Instead of being a central value in itself, I argue that (...) freedom is a means of serving the real value of autonomy. Moreover, I argue that autonomy is ambiguous. In cases of conflict, autonomous choice, here called "shallow autonomy", can justifiably be limited to serve "deep autonomy", or self-rule. I use these notions to give a better understanding of the problem with selling oneself into slavery, and argue that the work of Dworkin has to be seriously revised, and Doerflinger's position has to be given up altogether.\\\ John Stuart Mill, Gerald Dworkin y Richard Doerflinger han recurrido al valor de la libertad para explicar tanto porque está mal moralmente la esclavitud como venderse uno mismo como esclavo. Los teóricos de la ética práctica, incluidos Dworkin y Doerflinger, a veces utilizan el caso de venderse uno mismo como esclavo en analogias que pretenden ilustrar formas justificables de paternalismo. Sostengo que estos pensadores han malinterpretado el problema moral con la esclavitud. Argumento que en lugar de ser un valor fundamental en si mismo, la libertad es un medio para el valor real de la autonomia. Arguyo, por otra parte, que la autónomia es ambigua. En casos de conflicto, la elección autonóma, denominada aqui "autonomia superficial", puede justificadamente estar limitada a servir a la "autonomia profunda", o autogobierno. Utilizo estas nociones para ofrecer una mejor interpretatión del problema moral con venderse uno mismo como esclavo, y sostengo que la obra de Dworkin se debe revisar con seriedad, y que se debe abandonar por completo la postura de Doerflinger. (shrink)

Introduction: the age of reflexion Part I. Romanticism: 1. Romanticism and the sciences David Knight 2. Schelling and the origins of his Naturphilosophie S. R. Morgan 3. Romantic philosophy and the organization of the disciplines: the founding of the Humboldt University of Berlin Elinor S. Shaffer 4. Historical consciousness in the German Romantic Naturforschung Dietrich Von Engelhardt 5. Theology and the sciences in the German Romantic period Frederick Gregory 6. Genius in Romantic natural philosophy Simon Shaffer Part II. Sciences of (...) the Organic: 7. Doctors contra clysters and feudalism: the consequences of a Romantic revolution Nelly Tsouyopoulos 8. Morphotypes and the historical-genetic method in Romantic biology Timothy Lenoir 9. ’Metaphorical mystifications’: the Romantic gestation of nature in British biology Evelleen Richards 10. Transcendental anatomy Philip F. Rehbock 11. Romantic thought and the origins of cell theory L. S. Jacyna 12. Alexander von Humbolt and the geography of vegetation Malcolm Nicholson Part III. Sciences of the Inorganic: 13. Goethe, colour, and the science of seeing Dennis L. Sepper 14. Johann Wilhelm Ritter: Romantic physics in Germany Walter D. Wetzels 15. The power and the glory: Humphrey Davy and Romanticism Christopher Lawrence 16. Oersted’s discovery of electromagnetism H. A. M. Snelders 17. Caves, fossils and the history of the earth Nicholas A. Rupke Part IV. Literature and the Sciences: 18. Goethe’s use of chemical theory in his Elective Affinities Jeremy Adler 19. Kleist’s bedlam: abnormal psychology and psychiatry in the works of Heinrich von Kleist Nigel Reeves 20. Coleridge and the sciences Trevor H. Levere 21. Nature’s book: the language of science in the American Renaissance David van Leer 22. The shattered whole: Georg Buchner and Naturphilosophie John Reddick. (shrink)

The familiar argument from disagreement has been an important focal point of discussion in contemporary meta-ethics. Over the past decade, there has been an explosion of interdisciplinary work between philosophers and psychologists about moral psychology. Working within this trend, John Doris and Alexandra Plakias have made a tentative version of the argument from disagreement on empirical grounds. Doris and Plakias present empirical evidence in support of premise 4, that ethics is beset by fundamental disagreement. They examine Richard Brandt (...) on Hopi ethics and, especially, Richard E. Nisbett & Dov Cohen on cultures of honor to make a prima facie version of this case. This raises important questions. Are Doris and Plakias correct that there is even a prima facie empirical basis for moral anti-realism? What sort of empirical contribution can be made to such debates in meta-ethics? I argue that we should have reservations about the prospects of empirical contributions to the argument from disagreement. Specifically, before empirical results from psychology can be used to offer conclusions about meta-ethical issues, more careful attention must be paid to normative ethics, and especially to normative theory. There are two parts to this position. First, there is good reason to think that the evidence we currently have about moral disagreement is irrelevant to the meta-ethical debate. Second, the relevant evidence is useless for meta-ethical purposes on its own. Instead, it must be combined with normative theorizing about value pluralism. (shrink)

Are the characteristics and relationships among spatio-temporal entities "real" or are they simply conventional terms that note similarities among things in the world but lack any reality of their own? Or if they are real, what sort of reality do they have? Do we live in a world of causes and effects, or is this relation a useful contrivance for our convenience? What is the nature of this "I" that we invoke when referring to ourselves? Is it body? Mind? Both? (...) Neither? And once its nature is understood, what can be said of the choices it makes? Are they really ours, freely made by an independent will? Or is each choice determined more by the internal makeup of the "I" we happen to be and the social/environmental circumstances in which this "I" finds itself, rather than by any act of will? But if each of us "could not have chosen otherwise" than we have, are we no better than the machines we construct? Then again, maybe some of our more advanced machines should be considered conscious entities? Introduction to Metaphysics: The Fundamental Questions presents these and other intriguing questions, many of which have challenged philosophers from antiquity to the present in their efforts to speculate on the nature of what is real. Often filled with twists and turns, dark corners and hidden recesses, this journey of discovery is an exciting excursion into the depths of human understanding. As guides for this intellectual journey editor Andrew Schoedinger has chosen an impressive array of creative and thought-provoking philosophers: Peter Abelard, Aristotle, Renford Bambrough, George Berkeley, Joseph Butler, Rudolf Carnap, Roderick Chisholm, R.G. Collingwood, Arthur Danto, Donald Davidson, Rene Descartes, C.J. Ducasse, Alvin I. Goldman, Keith Gunderson, David Hume, John Locke, Alasdair MacIntyre, A.I. Melden, John Stuart Mill, D.F. Pears, Hilary Putnam, Anthony Quinton, Bertrand Russell, Michael Scriven, Sydney Shoemaker, P. F. Strawson, Richard Taylor, and others. This volume is a unique invitation to join a distinguished group of theorists as they tackle tough questions concerning the existence of universals, the nature of causation, understanding personal identity, the tangled web of free will, and the challenges posed by the advent of artificial intelligence. (shrink)

Key Philosophers in Conversation is a fascinating collection of interviews presenting the ideas of some of the worlds leading contemporary philosophers. Each interview features a discussion with a key philosopher looking at philosophical issues such as; the philosophy of mind, ethics, science, political philosophy and the history of philosophy. Those interviewed are; W.V.O Quine, Michael Dummet, Mary Warnock, Hilary Putnam, Alasdair MacIntyre, Daniel Dennett, Martha Nussbaum, Roger Scruton, Bernard Williams, Jean Hampton, Richard Dawkins, Derek Parfit, Peter Strawson, David Gauthier, (...) Hugh Mellor, John Cottingham, Adam Morton, Stefan Korner, Richard Sorabji and Nancy Cartwright. This book offers an excellent insight to contemporary philosophy and is ideal for anyone seeking an introduction to what is happening in Philosophy today. (shrink)

The writings of William H. Whyte do not loom large in the literature of my field: environmental ethics, the branch of ethics devoted to consideration of whether and how there are moral reasons for protecting non-human animals and the larger natural environment. Environmental ethics is a very new field of inquiry, only found in academic philosophy departments since the early 1970s. While there is no accepted reading list of indispensable literature in environmental ethics, certainly any attempt to create such a (...) list would begin with Henry David Thoreau, John Muir, Aldo Leopold, Rachel Carson, and a more recent handful of senior scholars who had been writing on these topics early on, such as J. Baird Callicott, Val Plumwood, Peter Singer, Richard Sylvan, Tom Regan, and Holmes Rolston III (for a review of contemporary environmental ethics, see Light 2002, Palmer 2003, and Wenz 2001). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Living into Community: Cultivating Practices That Sustain Us by Christine D. PohlAndrew WattsLiving into Community: Cultivating Practices That Sustain Us CHRISTINE D. POHL Grand Rapids, MI: Eerdmans, 2012. 176 pp. $15.00With Living into Community: Cultivating Practices That Sustain Us, Christine Pohl provides a useful and accessible companion to her first book, Making Room: Recovering Hospitality as a Christian Practice (Eerdmans, 1999). Concerned that “church and culture have not (...) provided the skills or virtues for us to be part of the very communities we long for and try to create” (4), she again challenges the identity of the Christian community. She likewise draws again upon the rich contributions of John Calvin and John Wesley as well as Catholic social movements such as L’Arche as she examines three core practices that engender hospitality: gratitude, promise-keeping, and truth-telling.This book grew out of a grant to participate in the Lilly Endowment project, “Sustaining Pastoral Excellence.” In partnership with her church, Pohl gathered a group of pastors, leaders of intentional communities, and seminary professors to think about gratitude, promise-keeping, truth-telling, and hospitality. The group met for three days twice a year, sharing and reflecting on examples of these practices in their ministries. Pohl provides the practical and theological fruit of their conversations, hoping this work will be used by leaders and members to strengthen their communities. She lays out three sections of three chapters each addressing gratitude, promise-keeping, and truth-telling. Each chapter works from the previous one, examining the practices from historical, biblical, theological, and philosophical perspectives. The last section on hospitality integrates the previous ones rather than simply reworking her previous published material. The book is strengthened by Pohl’s ability to connect together various scholarly and pastoral threads—an ability aided by the practical wisdom of a good working group—to offer helpful practical insights.For example, in the first chapter on gratitude, “Grateful Hearts,” she examines the theological attitudes of gratitude, generosity, and debt contrasted with entitlement and dissatisfaction, or grumbling—ever-present cultural complications for “good” and “holy” communities. In the second section, “Promise-Keeping,” she works through different kinds of promises in order to initiate [End Page 245] the hard work of communal reflection. There, rather than resting in the beautiful but abstract insights of thinkers such as Margaret Farley and Hannah Arendt, she distinguishes contractual and covenantal promises from one another and describes their consequences.Throughout the first two sections, qualities of contemporary culture—individualism, freedom, autonomy, mobility, distrust of institutions—affect and deform the practices of gratitude and promise-keeping essential to healthy and faithful communities. This attention to contemporary culture produces vital insight for the section on promise-keeping: while most Christian organizations appear to operate with covenantal expectations, “we actually work with a hybrid of covenantal and contractual obligations” (78). This “contemporary confusion” can lead to betrayal and loss and impede the mediation of fierce disagreements.Although Pohl provides helpful biblical narrative to support her analysis of each practice, she does not provide an adequate analysis of contemporary culture. One suspects that for Pohl—much like H. Richard Niebuhr—culture exists as a construct external to the well-formed community. It appears responsible for many of the attitudes deforming the essential practices she examines. Yet this suspicion is never fully confirmed, in part because she addresses sin as a present deforming power.Perhaps the most eloquent analysis in the book is found in its discussion of truth-telling. Rather than concede to Augustine’s (theological) or Immanuel Kant’s (rational) prohibition against lying, Pohl turns to Dietrich Bonhoeffer’s invocation of the concrete situation to analyze the practice of truth-telling. Only a community that places truthfulness within the context of covenantal relationships can deal redemptively with deception and wrongdoing. Several of her examples help the reader understand the uniqueness of this practice for healthy communities. [End Page 246]Andrew WattsBelmont UniversityCopyright © 2014 Society of Christian Ethics... (shrink)

This chapter examines the contribution of philosopher Isaac Newton to early modern British philosophy, whose work, it suggests, can be divided into several stages. These include his works on mathematics in the 1660s, experimental optics in the 1670s, natural philosophy and the publication of his Principia mathematica in the 1680s, and his friendship and philosophical exchanges with other philosophers, including John Locke, G.W. Leibniz, and Richard Bentley in the 1690s. The chapter also highlights the influence of Locke and (...) Francis Bacon on the works of Newton. (shrink)

Although an elusive concept, "camp" can be found in most forms of artistic expression, revealing itself through an aesthetic of deliberate stylization. Fashion is one of the most overt and enduring conduits of the camp aesthetic. As a site for the playful dynamics between high art and popular culture, fashion both embraces and expresses such camp modes of enactment as irony, humor, parody, pastiche, artifice, theatricality, and exaggeration. Drawing from Susan Sontag's seminal essay "Notes on 'camp,'" the book explores how (...) fashion designers have used their metier as a vehicle to engage with the camp aesthetic in compelling, humorous, and sometimes incongruous ways. As a sartorial manifestation of the camp sensibility, this thought-provoking publication contributes new theoretical and conceptual insights into the camp canon through texts and images. Stunning new photography by Johnny Dufort highlights works by such fashion designers as Virgil Abloh, Thom Browne, Jean-Charles de Castelbajac, John Galliano, Jean Paul Gaultier, Marc Jacobs, Karl Lagerfeld, Alessandro Michele, Franco Moschino, Miuccia Prada, Richard Quinn, Yves Saint Laurent, Elsa Schiaparelli, Jeremy Scott, Anna Sui, Gianni Versace, and Vivienne Westwood. (shrink)

This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a militant version of atheism. The (...) solution proposed is tolerant acceptance of religion along with melioristic criticism developed within shared norms of inquiry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:?;5. HUME AND SPINOZA It is strange that there has been so little interest in comparing two great philosophers, Hume and -Spinoza, who were both so important and influential in bringing about the decline of traditional religion. Jessop's bibliography indicates no interest in Hume and Spinoza up to the 1930 's. The Hume conferences of 1976, as far as I have been able to 2 determine, avoided the topic. (...) In one of the better new Hume volumes, Livingston and King, Hume, A Re-evaluation, 3 Spinoza is cited twice, and once incorrectly at that. On the other hand, in the massive new Spinoza volume edited by Siegfried Hessing, Speculum Spinozanun 1677-1977, Hume is mentioned four times, but only one of these has any real relevance to Hume's views vis-a-vis Spinoza's. Some discussion of Hume's comments, usually brief, occurs in the commentators. B. M. Laing, in David Hume, (London 1932), has just three short references to Spinoza. John Laird, in Hume's Philosophy of Human Nature, (London 1932) has a couple of cursory references to Spinoza, plus a bit more extended statement of Pierre Bay le" s critique of him. In H. H. Price, Hume's Theory of the External World, (Oxford 1940), there is one paragraph on Hume and Spinoza. In Norman Kemp Smith, The Philosophy of David Hume (London 1941), there are three references to Spinoza. Rachel Kydd, Reason and Conduct in Hume's Treatise (Oxford 194 6), has the greatest number of references to Spinoza. She was concerned to compare him with Hume on other matters than are dealt with in this paper, namely Spinoza's theory of reason and 9 the passions. In contrast, André Leroy, David Hume, (Paris 1953), has just one paragraph on Spinoza dealing with the immateriality of the soul; and Ernest C. Mossner, in his monumental Life of David Hume, (Austin 1954), has only one reference to Spinoza - James Beattie's denunciation of Hume, Hobbes, Malebranche, Leibniz and Spinoza. Lastly, in a fairly recent commentary by James Noxon, Spinoza is mentioned 66. three times, but not for anything in Hume's text. Noxon does point out (p. 75) that Spinoza is not mentioned in ] 2 Hume's correspondence. John H. Randall has offered an explanation for this neglect of Spinoza by Hume scholars, namely that "Hume stands for all time as the antithesis of Spinoza in his thought". In the England of Hume's day, Spinoza was little known, but still better known at the time than he was in France or England. Spinoza's Tractatus Theologico-Politicus 14 had been twice translated into English anonymously. He had been attacked by Bishop Stillingfleet, by John Evelyn, by Berkeley and several others. But Spinoza was not a major figure, except to the English Deists, and to Hume's early patron, the Chevalier Andrew Michael Ramsay. Most of the information known about Spinoza came from Pierre Bayle' s Historical and Critical Dictionary, where the article "Spinoza" is the longest in the Dictionary, about three hundred pages in length. My suspicion, or hypothesis, is that Hume first became interested in Spinoza through Ramsay, and then learned what he knew about Spinoza from Bayle' s article. When the young David Hume went to France to write his A Treatise of Human Nature in 1734, he went first to see the Chevalier Ramsay, who entertained Hume for about two weeks. Ramsay was a leading Scottish Catholic, was the teacher of Bonnie Prince Charlie, a leading Scottish revolutionary, 18 as well as the Grand Master of the Free Masons. With Ramsay's eclectic views it is not odd that he had a serious interest in Spinoza's theory, and that he was composing answers to it. Ramsay advised Hume about his own book, and Hume felt he had to show Ramsay the Treatise before he 19 brought it back to England. In the Treatise there is a not too well studied section on Spinoza, Of the immateriality of the soul 20 (T240-45). In introducing Spinoza into the discussion of 67. the immateriality of the soul, Hume follows what was common practice in his day, namely to insult Spinoza and his theory... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:MEISTER ECKHART AND THE NEOPLATONIC HERITAGE: THE THINKER'S WAY TO GOD RICHARD Wooos, O.P. Loyola University of Ohioago Ohicago, Illinois IN BOTH HIS LIFE rand preaching, Meister Eokrhart's " way" was pre-eminently.a spirituality of the mind. The srpeoulat:ive inqui.rires.and p:roibings thaJt animate his iSChD'l-·arly woliks 1also f!:>iervrude his sermons ·and treatisies, while a pastoral, homiletic inrberrtion iieciproca:1ly permeates the scholarly.worrks, particularly in regard to.the Meister'1s fascination with rthe (...) Woil1d. Heinrich Deni:fle, 1who disonviered and first commented upon Eckhart's Laitin writings in the 1880s, concluded that the Meister faclmd the clarity of conception and precision of expression characteristic of the great scholastic figmes who preoeded him, partiou1ady Albert the Grea:t 1and 'lihomas Aquinrus.1 B:ut more reoent Eckhart scholars have increasingly •argued that Denifle's oonoern to :ve£ute uncritically inflated characteriz,ations of Eckhart's philosophloa:l genius, notrubly that of Wilhelm Preger,.led him to undel'V'alue and indeed misrepvesen:t •the Meister's ireal goal a;nd bme achievement. Indeed, tto the modern critical eye, aided :by a oontury 1 "Eckhart ein unklarer Denker war, der sich der Consequenzen seiner Lehrer resp. seiner ausdruckweise nicht bewusst war. Gerade bei den schwierigen Lehrpunkten, wo Klarheit und Scharfe der Begriffe und des Ausdrucks mehr als je geboten ist, tritt dies zu Tage. Gerade in den entscheidenden Momenten verlasst ihn die Klarheit.... Eckhart besass aber nicht die geistige Begabung iiber die Scholastik hinauszugeben und doch innerhalb der Granzen der Wahrheit zu bleiben." "Meister Eckharts lateinische Schriften, und die Grundanschauung seiner Lehre," in A.rahiv fii,r Literatur unCl Kirchengeschichte Cles Mittelalters, ed. H. Denifie and Franz Ehrle (Graz: Akademische Druck u. Verlagsanstalt, 1956), vol. 2, pp. 482, 521. 609 610 RICHARD WOODS, O.P. of ]urbher di:s:cioverieis 1rund study, " the scholastic Eckhart is an original.and spooulaxbivie til:rintker, 1and not only a spirit's itineriary fa~om.aJJJd ha:ck to its eternail. Sourioe-4hie Ohristian NoopLatonic schema th.at Eckhart im.heri'bed room St. Albert tb!e Greait rund, 1behind him, Hugh and Richa;rid of St. Victo:r, Thomas Ga1lus, John Sarraoenus, John Soottus Eriugena, Diornysiius the Areop1aigibe, P!l.'odus, and, penultimrutely, Pilotinus!himself. For thls gre:art theoa Meister Eckhart: Die deutschen und lateinischen Werke: Herausgegeben im Auftrage der Deutschen Forschungsgemeinschaft, 11 Vols. to date (Stuttgart and Berlin: Verlag W. Kohlhammer, 1958-). German sermons will be identified hereafter by their number in the Deutsche Werke and, for English translation, by the corresponding page number in the Walshe edition. 9 " Eine Koiner Handscrift mit lateinischen Eckhart-Exzerpten," Archivum Fratrum Praedicatorum 31 (1961) : 204-12. In volume three of his edition, Walshe includes a translation of a fragment of one of Eckhart's sermons discovered by Prof. Kurt Ruh in 1967 and published in the Zeitschrift fii,r deutohes Aitertum 111 (1982) : 219-25. See ed. cit., pp. 131-35. ECKHART AND NEOPLATONISM 618 ~ogical tradition, liecently examined in some detail iby John Macquarrie alllld Andrew Louth, stretches hack evoo £artlier to tbie Oappadocian Fraithe'I"s, Origien, Philo, :and at the source, Pilato.in Smee the 1app1e1amance of Eoklhamt'1s more aoadiemic Laltin wiorrks, op;inion has heen divided as 1 00 their importance :velative ibo the more familiar German sermons iand tT1eatises for understarndmg the Meister~s authentic tooching. Some recent commenibato 'l.1s 1 sti1l 1:Jend to favor the lattier aJ.moot enti'11ely, even wihile acknOW11edging t:hie impo'11tooce of the forn11er; some favor the Latin.11 Critical opinion :seems 'bo have turned in the direction of remphrusizing the importalllice of both.the Latin and the German :works in 01der 1bo unders:tand the whole Eckhartthe teacher and the p:veacheT.12 But to understand to what extent Ed.mart ias,a tlheologian, philosopher, arrd mystic was indebted to Obrisltian Nooplatmrism it is raliso n:ecess1acy to see him in the oonteJct of his,w;orks, his method, and his scholarly and apostolic career. The Scholar and His Temper While Echltart had ra ik!een phi1osorphica1 temperament, he did not 1rus,a rule compose racrudemic 1weatises. Ratiher, he scatltJeTed... (shrink)

Mixed theories of legal punishment treat both crime reduction and retributive concerns as irreducibly important and so worthy of inclusion in a single justificatory framework. Yet crime reduction and retributive approaches employ different assumptions about the necessary characteristics of those liable to punishment. Retributive accounts of legal punishment require offenders to be more responsive to moral considerations than do crime reduction accounts. The tensions these different assumptions create are explored in the mixed theories of John Rawls, H. L. A. (...) Hart, and Andrew von Hirsch. It is argued that none of these theories successfully resolve the tensions. The prospects for resolving them are then discussed. (shrink)

Philippe Van Parijs's Real Freedom for All is widely acclaimed for providing not only the most sophisticated defense of unconditional basic income, but also a rigorous examination of many central issues within contemporary political theory. This collection, including a response by Van Parijs, provides a comprehensive assessment of his "real libertarian" vision of radical social change. The contributors include Richard Arneson, Brian Barry, Thomas Christiano, John Cunliffe, Guido Erreygers, Hillel Steiner, Peter Vallentyne, Robert van der Veen, and Stuart (...) White. (shrink)

This dissertation relates the philosophy of David Hume to the current debate over the nature and foundations of liberalism. The debate is often described as pitting neo-Kantians such as John Rawls against their contextualist critics, such as Michael Sandel, Charles Taylor, Michael Walzer and Richard Rorty. The thesis of the dissertation is that Hume addresses the issues raised by the debate, and offers resolutions of them more plausible than any of the current alternatives. Four issues are identified and (...) treated in succeeding chapters: the nature of the self, the role of contractarian arguments in justification, the nature of justice, and the place of democracy in liberal theory. Hume begins with certain minimal and plausible universalist assumptions about human nature and the material conditions of human existence. Within these, however, he sees convention and culture as the decisive factors in understanding justice in any particular society. Hume's "thin universalism," I argue, offers a middle way between the universalism of the neo-Kantians and the contextualism of their critics. (shrink)

One of the central debates within contemporary Anglo-American political philosophy concerns how to formulate an egalitarian theory of distributive justice which gives coherent expression to egalitarian convictions and withstands the most powerful anti-egalitarian objections. This book brings together many of the key contributions to that debate by some of the world’s leading political philosophers: Richard Arneson, G.A. Cohen, Ronald Dworkin, Thomas Nagel, Derek Parfit, John Rawls, T.M. Scanlon, and Larry Temkin.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Utilitarianism in the Early American Republic by James E. CrimminsAndrew GustafsonUtilitarianism in the Early American Republic James E. Crimmins. Routledge, 2022.There are many important influences on American Pragmatism, but one which is frequently overlooked is the influence of Utilitarianism, both on American thought in general, and American Pragmatism in particular. It is difficult to imagine anyone better to write this book than James Crimmins. As a leading Bentham (...) scholar, among his twelve previously published books on utilitarianism, he is editor of the Bloomsbury Encyclopedia of Utilitarianism (Bloomsbury, 2013) and the four-volume set Utilitarians and Their Critics in America, 1789–1914 (Thoemmes Continuum, 2005). His vast knowledge of the history of utilitarianism, which he has spent his entire career investigating, makes him the perfect author for this very helpful book on the influences of utilitarianism in early American thought. It is a rich sourcebook that can help direct anyone looking to do more research in this area. Here, Crimmins provides a thorough historical account of the influence of utilitarianism on the development of early American thought and the rise of pragmatism, giving reason to believe that utilitarianism was more impactful on American pragmatism than is often realized.The first chapter highlights why utilitarian influence on American law and politics is overlooked and why it should not be. Chapters 2 and 3 explain how American thought leaders came to know of Bentham's work, and chapters 4–7 discuss concrete examples of thinkers who brought utilitarianism to bear on issues in America (for example, Hoffman on legal studies in chapter 4, Livingston on legislative law in chapter 5, the death penalty debate in chapter 6, and Thomas Cooper's wide-ranging influences in chapter 7). The epilogue provides a specific set of arguments for why the utilitarians' influence on American Pragmatism should be more widely recognized and investigated.Crimmins begins the book by explaining why utilitarianism, as an influence in early American politics, is typically excluded and ignored by thinkers from John Dewey to Élie Halévy. One reason is that William Paley's Principles of Political and Moral Philosophy (which was used widely as a moral text in US universities throughout the 1800s) was published in 1785, and Bentham's An Introduction to the Principles of Morals and Legislation was published in 1789, and even then Bentham's ideas didn't gain public circulation (and then only in French) until Etienne Dumont published the three-volume Traités de législation civile et pénale in 1802. But the more important reason utilitarianism [End Page 106] has not received attention, according to Crimmins, is due to the dominant focus placed on Locke's natural law and rights view being the lens by which American politics has been understood. Some have challenged this Lockean consensus and pointed out that republican virtues drawn from the ancient Greeks and others show up in ideas such as the "right to happiness" (which is a right that is found nowhere in Locke) (20). Crimmins shows that there was a very strong emphasis on "public utility," "general welfare," and happiness, and this frequently outweighed concerns for natural rights for thinkers like Thomas Paine, John Adams, Nathaniel Chipman, Joseph Haven, and many other early American thinkers. Furthermore, utilitarian considerations can be found in the Constitution and federalist papers, and even Tocqueville explained American thinking through the lens of utilitarian concerns.Bentham was ambitious in attempting to promote codification of law in many countries worldwide. While Bentham had made offers (some accepted, some rejected) to help in the codification of law to various countries, ranging from Catherine the Great's Russia to France, Portugal, Spain, and numerous South American countries, he spent much of the last quarter of his life focused on trying to provide his services to the new United States. In chapter 2, Crimmins provides a history of the dissemination of Bentham's ideas in the United States, highlighting some of the key promoters of his ideas in the United States, including Richard Hildreth and John Neal, as well as John O'Sullivan, Gilbert Vale, and, of course, Thomas Cooper. Crimmins also provides a meticulous account of Bentham's personal attempts... (shrink)

The concept of hope plays a fascinating yet overlooked role in Kant's thought. Whilst his emphasis on reason and enlightened thought may be seen to leave little room for hope, it is a question that sits at the heart of his writings on religion and political philosophy. What May I Hope? introduces and assesses Kant's answers to this compelling question and also places hope in a contemporary philosophical context. Andrew Chignell begins by introducing accounts of hope before Kant, including (...) those of Plato, Aristotle, St. Paul, Augustine and Aquinas. He then explains how Kant’s metaphysics provides the background to his account of hope before examining the relationship between belief and hope, in particular Kant’s argument that it is rational for human beings to hope not only that God exists but that we legitimately hope for political ends such as the ideal republic, the ‘kingdom of ends’ and peace. He also shows how hope motivates a theme at the centre of Kant’s work as a whole: that we progress towards enlightenment and autonomy. He then considers early criticisms of Kant’s theory of belief and faith in the work of Jacobi, Fichte, Schelling and Feuerbach before considering the two most important critics of Kant’s philosophy of hope, Hegel and Marx. He also examines the criticisms levelled against Kant by Kierkegaard, for whom faith is much more important than hope, and Schopenhauer, who in contrast promotes a philosophical hopelessness before considering pragmatists such as John Dewey and Richard Rorty who accorded an important place to hope. The final part of the book asks what we may hope for today. Chignell asks what place hope has in the face of inequality, human suffering and genocide and asks whether religion may promote false hope, leading us away from political action. (shrink)

What responsibilities, if any, do we have towards our genetic offspring, before or after birth and perhaps even before creation, merely by virtue of the genetic link? What claims, if any, arise from the mere genetic parental relation? Should society through its legal arrangements allow 'fatherless' or 'motherless' children to be born, as the current law on medically assisted reproduction involving gamete donation in some legal systems does? Does the possibility of establishing genetic parentage with practical certainty necessitate reform of (...) current legal regimes of parenthood? And what limits, if any, should we set on parental procreative choices in the interests of future children, particularly with regard to genetic engineering and related techniques? These are the questions explored in this book by some of the foremost legal, bioethical and biomedical thinkers. Assembled with a view to assisting the reader to reflect critically on the ongoing social experiment which medically assisted reproduction is today, the essays in this collection highlight what are - and what else might in the nearby future become - possible reproductive options and respond to the difficulties we encounter in assessing these practices and possibilities from our traditional ethical vantage points. Contributions by: Andrew Bainham, Thomas Baldwin, Lisa Bortolotti, John Harris, Martin H. Johnson, Judith Masson, Martin Richards, Alison Shaw, Sally Sheldon, Bonnie Steinbock and Mary Warnock. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beyond Realism & Anti-Realism: John Dewey and the NeopragmatistsAndrew W. HowatDavid L. Hildebrand Beyond Realism & Anti-Realism: John Dewey and the Neopragmatists Nashville: Vanderbilt University Press, 2003. xii + 241 pp.In this book David Hildebrand provides a spirited defence of the philosophy of John Dewey, a defence he claims is faithful to his actual views and contrary to those of the "neopragmatists," specifically Hilary Putnam (...) and Richard Rorty. Hildebrand rejects the neopragmatist assumption that Dewey's oeuvre can support one or other side of the realism/anti-realism debate, at least without obscuring some of Dewey's vital insights. In particular, he thinks Rorty and Putnam miss the centrality and significance of Dewey's "Practical Starting Point" for philosophy and his understanding of key concepts such as "knowledge," "experience" and "inquiry." He argues that when taken together these insights show that Dewey transcends traditional debates about realism, and that this was the essence of his pragmatism.The first two chapters set out Dewey's views in the context of his contemporaries (especially the New and Critical Realists). They emphasise the radical nature of Dewey's position; that it aimed to supplant the well-established philosophical dualisms and debates of the day. Chapters Three and Four recount and criticise how Rorty and Putnam employ Dewey's insights to support near-opposite ends of the realism/anti-realism debate. The final chapter summarises and recapitulates the central themes and arguments of the book.Hildebrand describes his motivating worries as "pedagogical" and "political." If contemporary pragmatists serve as authorities on the subject, [End Page 296] this threatens to occlude the significance of classical texts for new students. This would be unfortunate, as those original texts are beautiful pieces of philosophy. Moreover, there is the danger that contemporary 'authorities' on pragmatism are mistaken, or have their own distorting agenda. It is thus vital that students and professionals continue to study original texts, gaining a grasp on this subtle and rewarding era of philosophy first-hand.Hildebrand's argument is immediately plausible, given that misinterpretations and caricatures of classical pragmatism are sadly common and familiar. It is also novel however, as it asserts pragmatism's foremost contemporary representatives are also guilty of misinterpretation. Hildebrand courts controversy, concluding his introduction by saying the neopragmatists "misuse central epistemological and metaphysical views of classical pragmatism for their own ends, all the while sustaining dualisms that the classical pragmatists fought to dissolve." This book may polarise opinion about Hildebrand's success, if so contemporary debate about pragmatism should be enriched.Readers may enjoy the novel account of New and Critical Realism in Chapter One, movements of which I knew nothing before reading the book. Hildebrand uses these movements to locate Dewey historically and dialectically amid the popular realism & idealism of his time. He demonstrates Dewey's views clearly diverged from those of his contemporaries, despite some of their best efforts to assimilate them for their realist or idealist cause. His main argument concerns Dewey's view that New Realists were responsible for hypostatising the faculties of knowledge and perception and conflating their products, resulting in paradoxical psychophysical dualism. They claimed that knowledge "can be simply had, in an instant," while Dewey insisted that "knowledge is an achievement, the eventual, alembicated product of inquiry," and that contrary to the way New Realists made it sound "Knowledge is never received like manna from heaven." Dewey's work on the reflex arc illustrated that perception is similarly an active or participatory process, though its products are distinct from those of knowledge. Hildebrand argues Dewey was trying to show how such mistakes created two crippling problems for New Realism: the problem of illusion and relapse into the very idealism the movement was designed to refute.Chapter Two concerns aspects of Dewey's views which realists (New and Critical) considered at odds with their own, implying too close an affinity with idealism. Like its predecessor this chapter would benefit from more (or better) examples to help elucidate Dewey's sometimes oblique prose. The dialectic is often highly abstract, focusing on such notions as the given (versus Dewey's preferred "taken"), Dewey's unusual understanding of temporal epistemology (knowledge of past... (shrink)

Using the works of Richard Rorty and John Caputo, I want to suggest that we might be better off treating the traditional ethical theories of Kant, Mill, Aristotle and Hobbes as normative narratives rather than as justificatory schemes for moral decision making to be set up against one another. In a spirit akin to Husserl's ‘bracketing’ of metaphysics, when discussing ethical theories in business ethics, we can easily avoid metaphysics and use an approach that sees ethical theory as (...) socially convincing normative narratives – narratives that unify us with others insofar as they describe our phenomenological experiences in a way with which many of us mutually resonate. I will do this by attempting to show how John Caputo's thinking in Against Ethics and Rorty's postmodern pragmatism might be appropriated to some extent by us in business ethics. (shrink)

This collection of original essays--by philosophers of biology, biologists, and cognitive scientists--provides a wide range of perspectives on species. Including contributions from David Hull, John Dupre, David Nanney, Kevin de Queiroz, and Kim Sterelny, amongst others, this book has become especially well-known for the three essays it contains on the homeostatic property cluster view of natural kinds, papers by Richard Boyd, Paul Griffiths, and Robert A. Wilson.

Books reviewed in this article: The Bible and Postmodern Imagination: Texts Under Negotiation. By Walter Brueggemann. In the Throe of Wonder: Intimations of the Sacred in a Post‐Modern World. By Jerome A. Miller. Interpreting Hebrew Poetry. By David L. Petersen and Kent Harold Richards. Exegetical Dictionary of the New Testament, Volume I: Aαρωυ‐Eυωχ. Edited by Horst Balz and Gerhard Schneiders. The Secretary in the Letters of Paul. By E. Randolph Richards. Revelation. By Wilfrid J. Harrington. Conversion to Christianity: Historical and (...) Anthropological Perspectives on a Great Transformation. Edited by Robert W. Hefner. The Metaphor of God Incarnate. By John Hick. Disputed Questions in Theology and the Philosophy of Religion. By John Hick. The Nature of God. By Gerard J. Hughes. The Animals Issue: Moral Theoy in Practice. By Peter Carruthers. Philosophy and Theology in the Middle Ages. By G. R. Evans. Modalities in Medieval Philosophy. By Simo Knuuttila. Da Descarres a Spinoza: Percorsi della teologia razionale nel seicento. By Maria Emanuela Scribano. Tra Descartes e Bayle: Poiret e la teodicea. By Gianluca Mori. Kierkegaard and the Limits of the Ethical. By Anthony Rudd. Kierkegaard on Art and Communication. Edited by George Pattison. Collected Works of Bernard Lonergan Volume 10: Topics in Education. Edited by Robert M. Doran and Frederick E. Crowe. A Theology of Reconstruction: Nation‐building and Human Rights. By Charles Villa‐Vicencio. Religious Methods and Resources in Bioethics. Edited by Paul F. Camenisch. Theological Developments in Bioethics. Edited by Andrew Lustig et al. Marriage in the Western Church: The Christianization of Marriage During the Patristic and Early Medieval Periods. By Philip L. Reynolds. Marriage in the Early Church. Translated and edited by David G. Hunter. The Clash of Gods: A Reinterpretation of Early Christian Art. By Thomas F. Mathews. A History of Religion in Britain: Practice and Belief from Pre‐Roman Times to the Present. Edited by Sheridan Gilley and W. J. Sheik. The Conversion of Henri IV: Politics, Power and Religious Belief in Early Modern France. By Michael Wolfe. English Polemics at the Spanish Court: Joseph Creswell's ‘Letter to the Ambassador from England’, The English and the Spanish Texts of 1606. Edited by Albert J. Loomie. (shrink)

We have benefited from conversations with Archon Fung, Brian Jacob, Todd Pittinsky, Peter Schuck, Ani Satz, Andrew Williams, and students in a joint class on statistics and ethics at the John F. Kennedy School of Government in October 2002. We are also grateful to our audience at the conference “The Priority of Practice,” organized by Jonathan Wolff at University College London in September 2003, and to Arthur Applbaum, Miriam Avins, Frances Kamm, Simon Keller, Frederick Schauer, Alan Wertheimer, and (...) the Editors of Phi- losophy & Public Affairs for insightful comments. We have benefited from prepublication reading of Schauer’s work on profiling, Profiles, Probabilities, and Stereotypes (Cambridge, Mass: Harvard University Press, 2003). We thank Avedis Koutoujian for research assistance. (shrink)

An examination of how Anselm's claim that only a God-man could make satisfaction for sin was interpreted in the writings of Bonaventure, Peter of John Olivi, Richard of Middleton, and Duns Scotus.

This, the twenty-seventh volume in the annual series of publications by the American Society for Political and Legal Philosophy, features a number of distinguised contributors addressing the topic of criminal justice. Part I considers "The Moral and Metaphysical Sources of the Criminal Law," with contributions by Michael S. Moore, Lawrence Rosen, and Martin Shapiro. The four chapters in Part II all relate, more or less directly, to the issue of retribution, with papers by Hugo Adam Bedau, Michael Davis, Jeffrie G. (...) Murphy, and R. B. Brandt. In the following part, Dennis F. Thompson, Christopher D. Stone, and Susan Wolf deal with the special problem of criminal responsibility in government-one of great importance in modern society. The fourth and final part, echoing the topic of NOMOS XXIV, Ethics, Economics, and the Law , addresses the economic theory of crime. The section includes contributions by Alvin K. Klevorick, Richard A. Posner, Jules L. Coleman, and Stephen J. Schulhofer. A valuable bibiography on criminal justice by Andrew C. Blanar concludes this volume of NOMOS. (shrink)

In the current paper, we present and discuss a series of experiments in which we investigated people’s willingness to ascribe intentions, as well as blame and praise, to groups. The experiments draw upon the so-called “Knobe Effect”. Knobe [2003. “Intentional action and side effects in ordinary language.” Analysis 63: 190–194] found that the positiveness or negativeness of side-effects of actions influences people’s assessment of whether those side-effects were brought about intentionally, and also that people are more willing to assign blame (...) for negative side-effects of actions than they are to assign praise for positive side-effect of actions. Building upon this research, we found evidence that the positiveness or negativeness of side-effects of group actions influences people’s willingness to attribute intentions to groups, and that people are more willing to assign blame to groups for negative side-effects of actions than they are to assign praise to groups for positive side-effects of... (shrink)

This volume is a Festschrift dedicated to Charles Kahn comprised of more than 20 papers presented at the conference "Presocratics and Plato: Festschrift Symposium in Honor of Charles Kahn", 3-7 June 2009. The conference was held at the European Cultural Center of Delphi, Greece, and was organized and sponsored by the HYELE Institute for Comparative Studies and Parmenides Publishing, with endorsement from the International Plato Society, and the Dean of the School of Arts and Sciences, University of Pennsylvania. Contributors: Julia (...) Annas - University of Arizona; Sarah Broadie - University of St. Andrews; Lesley Brown - University of Oxford; Tomás Calvo-Martínez - Universidad Complutense de Madrid; Diskin Clay - Duke University; John M. Dillon - Trinity College, Dublin; Dorothea Frede - Humbolt University, Berlin; Arnold Hermann - HYELE Institute for Comparative Studies; Carl A. Huffman - DePauw University; Enrique Hülsz Piccone - Universidad Nacional Autonoma de Mexico; D.M. Hutchinson - St. Olaf College; Paul Kalligas - National and Kapodistrian University, Athens; Vassilis Karasmanis - National Technical University, Athens; Aryeh Kosman - Haverford College; Anthony A. Long - University of California, Berkeley; Richard McKirahan - Pomona College; Susan Sauvé Meyer - University of Pennsylvania; Alexander P.D. Mourelatos - University of Texas at Austin; Satoshi Ogihara - Tohoku University, Japan; Richard Patterson - Emory University; Christopher J. Rowe - Durham University; David Sedley - University of Cambridge; Richard Sorabji - University of Oxford. (shrink)