The Ethics Program at General Dynamics was evaluated relative to its stated objectives and its implied objectives. The program was found to have met its specific objectives which require employees to follow rules and standards of conduct. The program did not apparently meet its implied objectives which would have created a more humanistic work environment for employees. This result apparently stemmed from program planners' intentions to use the hope for better working conditions as a motivation for employees to follow company (...) standards. A substantial conflict was found between the philosophical bases for ethics programs and work environment improvement programs. (shrink)

Genomic research projects that collect tissues from deceased organ and tissue donors must obtain the authorization of family decision makers under difficult circumstances that may affect the authorization process. Using a quasi-experimental design, the Ethical, Legal, and Social Issues (ELSI) substudy of the Genotype-Tissue Expression (GTEx) project compared the recall and understanding of the donation authorization process of two groups: family members who had authorized donation of tissues to the GTEx project (the comparison group) and family members who had authorized (...) organ and tissue donations in years previous, who subsequently participated in two different mock-authorization processes that mimicked the GTEx authorization process (the intervention groups). Participants in the comparison and intervention groups were matched on key demographic characteristics.We found that participants in the intervention groups who experienced a mock-authorization process demonstrated better recall of the tissue donation request than members of the comparison group. Our data indicate that the stress associated with the loss of a loved one limited the ability of family members to recall details about the GTEx project. However, we found a similar lack of knowledge in both the comparison and the intervention group participants, suggesting lack of knowledge may be due to the complexity and unfamiliarity of the information presented to them during the authorization process. We discuss these findings in the context of everyday clinical decision making in cognitively challenging conditions. (shrink)

Tragedy and Citizenship provides a wide-ranging exploration of attitudes toward tragedy and their implications for politics. Derek W. M. Barker reads the history of political thought as a contest between the tragic view of politics that accepts conflict and uncertainty, and an optimistic perspective that sees conflict as self-dissolving. Drawing on Aristotle's political thought, alongside a novel reading of the Antigone that centers on Haemon, its most neglected character, Barker provides contemporary democratic theory with a theory of tragedy. (...) He sees Hegel's philosophy of reconciliation as a critical turning point that results in the elimination of citizenship. By linking Hegel's failure to address the tragic dimensions of politics to Richard Rorty, John Rawls, and Judith Butler, Barkeroffers a major reassessment of contemporary political theory and a fresh perspective on the most urgent challenges facing democratic politics. Derek W. M. Barker is a program officer at the Kettering Foundation. (shrink)

Despite the burgeoning interest in new and more complex accounts of the organism-environment dyad by biologists and philosophers, little attention has been paid in the resulting discussions to the history of these ideas and to their deployment in disciplines outside biology—especially in the social sciences. Even in biology and philosophy, there is a lack of detailed conceptual models of the organism-environment relationship. This volume is designed to fill these lacunae by providing the first multidisciplinary discussion of the topic of organism-environment (...) interaction. It brings together scholars from history, philosophy, psychology, anthropology, medicine, and biology to discuss the common focus of their work: entangled life, or the complex interaction of organisms and environments. (shrink)

English ethologist, evolutionary biologist, and writer Richard Dawkins opens Chapter 2 of his bestseller The God Delusion by saying that the God of the Old Testament is "arguably the most unpleasant character in all fiction" and goes on to list nineteen negative character traits. Now in God : the Most Unpleasant Character in All Fiction, Dan Barker, a former ordained minister and current atheist, proves that Dawkins was right."--Jacket.

In 2020, the Christmas book charts in the UK made headlines: Barack Obama’s eagerly awaited autobiography, The Promised Land, was beaten to the top spot by The Thursday Murder Club by Richard Osman, a debut cosy crime novel set in a retirement village. Not only did Osman’s book beat the former US president’s expected bestseller, it also broke records, becoming the fastest-selling debut crime novel of all time. Although Osman has a certain level of fame in the UK from (...) his TV appearances on shows such as Pointless, his celebrity status does not entirely explain the novel’s huge sales. This article tracks the acquisition, publication, and promotion journey of The Thursday Murder Club in order to understand the industry and cultural context of its success and to interrogate the role of celebrity in the creation of author brands. The findings suggest that the unexpected scale of the success of the book owed to a number of factors, including in-depth editing by the novel’s agent, editor, and author to tighten up the plot, an extensive and strategic promotional campaign, the pandemic, and the quality of the writing. We find that the book’s success was accentuated by Osman’s celebrity status rather than being entirely reliant on it. This research adds to the growing scholarship on celebrity authorship by means of an in-depth case study and provides insight into the processes behind publishing a ‘celebrity’ book and launching a megabrand author. (shrink)

Mereological challenges have recently been raised against the endurantist. For instance, Barker and Dowe (2003) have argued that eternalist endurantism entails (1) persisting objects are both 3D and 4D, and that (2) the lives of persisting objects last longer than they actually do. They also argue that presentist endurantism also entails, albeit in a tensed way, that (3) the lives of persisting objects last longer than they actually do. While they’ve further argued (2005) that the objections raised by McDaniel (...) (2003) and Beebee and Rush (2003) fail, here I show that such objections are tenable without requiring further significant metaphysical commitments; I argue that such endurantist defences are tenable, contra to prior analyses. (shrink)

In 1904, Ellen Richards introduced “euthenics.” By 1912, Lewellys Barker, director of medicine and physician-in-chief at Johns Hopkins Hospital, would tell the _New York Times_ that the “task of eugenics” and the “task of euthenics” was the “Task for the Nation.” Alongside the emergence of hereditarian eugenics, where fate was firmly rooted in heredity, this article places euthenics into the same Progressive Era demands for the scientific management over environmental issues like life and labor, health and hygiene, sewage and (...) sanitation. I argue that euthenics not only heralded women as leaders in the quest for what Richards and eugenicists termed “racial improvement,” but also aimed to make reforms through environmental and educational changes rather than hereditary interventions. Seeking to recuperate the figure of Ellen Richards in the history of science, I place Richards and her euthenics more into the debate over eugenics rather than over the emergence of home economics. Building on the work of Donald Opitz, Staffan Bergwik, and Brigette Van Tiggelen, this article shows, first, how Richards’ career threads the needle between the home and the laboratory as sites of science making, not as separate spheres but as overlapping realms, and helps recover how domestic concerns shaped the focus of the life sciences. Second, this article shows how euthenics shaped eugenics by looking at the writings of American eugenicists Charles Davenport, Paul Popenoe, and David Starr Jordan. Third, the article describes how euthenics took root in new academic departments of domestic science, home economics, and departments child welfare and family life in the 1920 and 1930s, most notably the department of euthenics at the Kansas State Agricultural College from 1926 and the Institute of Euthenics at Vassar College after 1923. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 277-278 [Access article in PDF] John Hedley Brooke, Margaret J. Osler, and Jitse M. van der Meer, editors. Science in Theistic Contexts: Cognitive Dimensions. Chicago: University of Chicago Press Journals Division, 2001. Pp. xiii + 376. Cloth, $39.00. Paper, $25.00. Some twenty years ago, when I submitted a dissertation proposal to explore connections between theologies of creation and views of scientific (...) knowledge in the seventeenth century, my doctoral committee was not initially enthusiastic—my idea might make a good dissertation in religion, but was it really history of science? I doubt I would have a similar experience today. Not only has the "warfare" thesis of science and religion been laid permanently to rest, historians have begun seriously to question whether it makes sense even to treat "religion" and "science" in an essentialist manner as separate ways of thinking that do not ordinarily interact. Many detailed case studies demonstrating a variety of fascinating, often important connections between science and religion have appeared from leading scholars in the past two decades. This trend continues in the latest volume of Osiris, which contains sixteen essays documenting various ways in which religious beliefs have influenced the actual content and presentation of science.The volume opens with two companion essays laying out the terrain. First, Brooke engages the new methodological and conceptual problems that confront historians following the demise of the "warfare" thesis. Then Stephen Wykstra offers criteria for sorting out the various roles for metaphysical and religious beliefs (which he distinguishes) in shaping scientific knowledge. The case studies begin with E. Jamil Ragep's essay on medieval Islamic astronomy, arguing that religion sometimes had a constructive role—a rather novel claim for Islamic science, he points out. Noah J. Efron and Menachem Fisch show how early modern Jewish exegetical practices influenced David b. Solomon Gans's interpretations of astronomical texts, and quite possibly his interpretation of nature also. A Christian astronomer is next, as Peter Barker and Bernard R. Goldstein detail how Johannes Kepler's theology contributed directly to the discovery of scientific laws. Maurice A. Finnocchiaro then reviews various accounts of the Galileo affair, finding far more conflict in the subsequent historiography of the events than in the trial itself.Moving from astronomy to natural philosophy, Margaret G. Cook's essay on Robert Boyle examines the web of connections between theology, the mechanical philosophy, and [End Page 277] "the Aristotelian philosophy that he sought to replace." She demonstrates that Boyle used the classical art/nature distinction "to interpret the biblical account of the Creation and to argue that chemical techniques offered experimental confirmation that the world, created by art, worked by the same mechanical principles as artificial objects, not by the inherent agency of Aristotelian nature" (136). Margaret J. Osler also writes about Boyle. Contrary to the traditional view that final causes were expunged from science by the mechanical philosophy—a view that originated in the "positivism and scientific optimism" of the postwar period (168)—she proves that final causality remained central to the thought of Boyle and Pierre Gassendi. The essay by Stephen D. Snobelen presents substantial evidence that the famous General Scholium, appended to the second edition of Isaac Newton's Principia, was a carefully worded declaration of Newton's heterodox theology. "A Trinitarian," Snobelen concludes, "could not have written the General Scholium" (186). He also shows the degree to which Newton's theology shaped his overall natural philosophy, decisively debunking the late Richard S. Westfall's view that such influences could not be found.The final seven essays are mainly devoted to nineteenth-century science. Michael J. Crowe documents several ways in which Christian beliefs about divine goodness and the Incarnation affected astronomy. Martin Fichman shows how Alfred Russel Wallace's theism—not merely a vague spiritualism, as traditional accounts claim—"shaped the cognitive content of his mature evolutionary synthesis, which included a theoretical reconceptualization of the scope of natural selection" (227). In a revisionist account of Charles Darwin's philosophy of "nature," Phillip R. Sloan challenges the received view that... (shrink)

The central thesis of Foucault's Critical Ethics is that Foucault's account of power does not foreclose the possibility of ethics; on the contrary, it provides a framework within which ethics becomes possible. Tracing the evolution of Foucault's analysis of power from his early articulations of disciplinary power to his theorizations of biopower and governmentality, Richard A. Lynch shows how Foucault's ethical project emerged through two interwoven trajectories: analysis of classical practices of the care of the self, and engaged practice (...) in and reflection upon the limits of sexuality and the development of friendship in gay communities. These strands of experience and inquiry allowed Foucault to develop contrasting yet interwoven aspects of his ethics; they also underscored how ethic practice emerges within and from contexts of power relations. The gay community's response to AIDS and its parallels with the feminist ethics of care serve to illustrate the resources of a Foucauldian ethics—a fundamentally critical attitude, with substantive (but revisable) values and norms grounded in a practice of freedom. (shrink)

One of the most distinguished cultural and intellectual historians of our time, Frank Turner taught a landmark Yale University lecture course on European intellectual history that drew scores of students over many years. His lectures—lucid, accessible, beautifully written, and delivered with a notable lack of jargon—distilled modern European history from the Enlightenment to the dawn of the twentieth century and conveyed the turbulence of a rapidly changing era in European history through its ideas and leading figures. Richard A. Lofthouse, (...) one of Turner’s former students, has now edited the lectures into a single volume that outlines the thoughts of a great historian on the forging of modern European ideas. Moreover, it offers a fine example of how intellectual history should be taught: rooted firmly in historical and biographical evidence. (shrink)

Gifts: A Study in Comparative Law is the first broad-based study of the law governing the giving and revocation of gifts ever attempted. First, gift-giving is everywhere governed by social and customary norms before it encounters the law. Second, the giving of gifts takes place largely outside of the marketplace. As a result of these two characteristics, the law of gifts provides an optimal lens through which to examine how different legal systems confront social practice. The law of gifts is (...) well-developed both in the civil and the common laws. Richard Hyland's study provides an excellent view of the ways in which different civil and common law jurisdictions confront common issues. The legal systems discussed include principally, in the common law, those of Great Britain, the United States, and India, and, in the civil law, the private law systems of Belgium and France, Germany, Italy, and Spain. Hyland also serves a critique of the dominant method in the field, which is a form of functionalism based on what is called the praesumptio similitudinis, namely the axiom that, once legal doctrine is stripped away, developed legal systems tend to reach similar practical results. His study demonstrates, to the contrary, that legal systems actually differ, not only in their approach and conceptual structure, but just as much in the results. (shrink)

Verhalen bieden ons bijzonder veelzijdige en duurzame inzichten in de menselijke conditie en hebben al sinds Aristoteles de aandacht van de filosofie getrokken. Het leidmotief van Vertellingen is dat dit digitale en naar verluidt 'postmoderne' tijdperk niet de ondergang van het verhaal aankondigt, maar juist zelf een bron van nieuwe verhalen vormt. Richard Kearney, filosoof en schrijver, ontrafelt in een heldere en meeslepende stijl waarom verhalen deze uitwerking op ons hebben en betoogt dat het onvertelde leven niet waard is (...) om geleefd te worden. Vertellingen is onmisbaar, voor iedereen die helder wil nadenken over de rol van verhalen in ons leven en onze cultuur. (shrink)

This reissue of Richard Robinson's classic volume on Aristotle's Politics contains his clear and accurate translation of, and commentary on, books III and IV, brought up to date by a supplementary essay and new bibliography by David Keyt. This is the ideal companion to study these important books of a classic text in the history of political philosophy.

Rymarz, Richard An important theme in the contemporary disposition of the church toward the wider culture is the need for a new evangelisation. The thinking was given great impetus by St John Paul II. Whilst a bold strategy, there is little doubt that any attempt to evangelise contemporary secular cultures also presents significant challenges. The church, understood however as an agent of evangelisation not by choice but by its very nature, must carry on its Pauline mission with an eye (...) to more long-term goals and not be discouraged by the task ahead of it. The commitment to engage the wider culture needs to be consistent, realising that the task ahead is difficult but that its difficulty can be mitigated by intelligence and resourcefulness. As Lonergan remarked: 'Ours is a new age, and enormous tasks lie ahead. But we shall be all the more likely to surmount them, if we take the trouble to understand what is going forward and why'. (shrink)

Richard Creel shares a practical gem of wisdom he discovered in the work of Hegel.

A philosophical and narrative memoir, Ecology and Experience is a thoughtful, engaging recounting of author Richard J. Borden’s life entwined in an overview of the intellectual and institutional history of human ecology—a story of life wrapped in a life story. Borden shows that attempts to bridge the mental and environmental arenas are uncertain, but that rigid conventions and narrow views have their dangers too. Human experience and the natural world exist on many levels and gathering from both realms gives (...) rise to novel constellations. In a blend of themes and approaches based on a lifetime of interdisciplinary inquiry, the author wanders these intersections and invites us to exercise our capacities for ecological insight, to deepen the experience of being alive, and, most of all, to more fully enrich our lives. Contents Foreword by Darron Collins, president of the College of the Atlantic Preface Part I. Transects and Plots 1. The Arc of Life 2. Ecology 3. Experience 4. Human Ecology 5. Education Part II. Facets of Life 6. Time and Space 7. Death in Life 8. Personal Ecology 9. Context 10. Metaphor and Meaning Part III. Wider Points of View 11. Kinds of Minds 12. Insight 13. Imagination 14. Keyholes 15. Ecology and Identity 16. The Unfinished Course Part IV. Coda. (shrink)

"And I have felt / A presence that disturbs me with the joy / Of elevated thoughts; a sense sublime."--William Wordsworth A Sense Sublime is a record of a life lived during the last years of the twentieth century on the northern edge of the tallgrass prairies of Illinois, where seas of flowing grasses give way to the glaciated hills of Wisconsin. With camera in hand, Richard Quinney walked the streets and byways and traveled the country roads. Quinney watched (...) through his viewfinder the rising and passing of all things, giving attention to the wonder of daily existence. He captures the transcendental landscape; land and sky powerfully meld into one. The black and white of shadow on snow explores the light and darkness we know and experience in human existence. Gothic images of weathered homes and barns of long-gone settlers and shaded cemeteries still haunt the landscape, while romantic vistas of clouds majestically drifting over magnificent prairies instill an agrarian sublimity akin to Wordsworth or Thoreau. The photographs, from the end of a century, document the passing of the seasons and the years. Quinney's photographs are historical artifacts, framed of portions of the world within his spiritual eye, the camera's viewfinder. The photos, accompanied with notes from Quinney's journals, as well as the words of others, are extensions of the long tradition of transcendental writers, romantic poets, and landscape painters. They are Quinney's own attempt to solve the mystery of human existence and a way to experience the sublime in everyday life. These were the years lived as a camera. (shrink)

When examined together, Swedburg argues, these books and other writings constitute an interesting alternative model of economic thinking, as well as a major contribution to political economy that deserves a place in contemporary discussions ...

Boeke, Richard Dissent and dedication to reason create democracy. Just look at the Unitarian values expressed by two Thomases, Paine and Jefferson, says Richard Boeke.

This is the text of The Lindley Lecture for 1963, given by Richard B. Brandt (1910-1997), an American philosopher.

Richard Wollheim grew up lonely and sad in London's wealthy suburbs during the 1920s and 1930s, yet his was a childhood more interesting than most. He had an impresario father and a “Gaiety Girl” mother; together they attracted important guests (Diaghilev, Kurt Weill, Serge Lifar) to the grand houses and hotels that punctuated the landscape of Wollheim's early years. Germs is his account of that time, of the years he spent adoring his charming but distant father; of his regret (...) for loathing his beautiful, mindless mother. Told in prose that with hypnotic ease moves from deadpan comedy to poignant loneliness, Germs is already a classic work of memoir. (shrink)

Discussion in the paper focuses on instituting a requirement that juries in criminal cases make public the reasons for their verdicts. The nature of such a requirement is elaborated, as is the way in which defects in the reasons provided might serve as a basis for appealing convictions. Various arguments for adopting such a requirement are considered, as are objections to doing so. In support of the requirement, I contend that it would enable defendants in criminal cases to ensure that (...) their procedural rights have been respected. Such a requirement can also be construed as a condition of the legitimacy of exercises of political power and as an implication of the right of each person to be treated with equal concern and respect. The main objections to such a requirement concern its possible interference with jury independence and the complications and inefficiencies appeals of reasoned verdicts would produce. (shrink)

This book is presented as “a study in ethno-metaphysics,” an exploration of the worldview of Canada's Native peoples. In offering this as a work of philosophy rather than of cultural anthropology or Native spirituality, authors Rabb and McPherson take as their point of departure anthropologist A. I. Hallowell's claim that a cultural worldview is a “cognitive orientation” from which a set of metaphysical claims might be deduced—even if it is not consciously recognized as such by those who live within it. (...) In other words, the guiding premise of this work is that something recognizable and significant as a metaphysical theory can be massaged out of the cultural belief-systems of Canada's Native peoples. (shrink)

Organic metaphors appear as early as §2 of the Phenomenology and throughout Hegel’s major works. The culmination of the dialectic is the moment where Life understands itself. Hegel even identifies the Notion with the “principle of all life”. Yet despite Hegel’s emphasis on the notion of Life, there is no general agreement about the significance of his notion of organism. Some commentators emphasize Hegel’s organicism only in connection with the notion of organic unities in Hegel’s social philosophy. Still others acknowledge (...) its basic position in Hegel’s metaphysics, but regard it as refuted by the development of mechanistic science. Some even regard Hegel’s organicism as broadly consistent with non-organic science, leaving the status of Hegel’s notion of organism in conceptual limbo. (shrink)

Mealey's sociopathy model is an exemplar of popular diathesis-stress models. Although such models, when presented in descriptive language, offer the illusion of integrative explanation, their actual scientific value is very limited because they fail to make specific, quantitative, falsifiable predictions. Conceptual and quantitative weaknesses of such diathesis-stress models are discussed and the requirements for useful models are outlined.