Abstract:This paper outlines three conceptions of the relationship between normative and empirical business ethics, views we refer to asparallel, symbiotic, andintegrative. Parallelism rejects efforts to link normative and empirical inquiry, for both conceptual and practical reasons. The symbiotic position supports a practical relationship in which normative and/or empirical business ethics rely on each other for guidance in setting agenda or in applying the results of their conceptually and methodologically distinct inquiries. Theoretical integration countenances a deeper merging ofprima faciedistinct forms of (...) inquiry, involving alterations or combinations of theory, metatheoretical assumptions, and methodology. This paper explicates these positions, summarizes arguments for and against each, and considers their implications for the future of business ethics research. (shrink)

This book contributes to the environmental humanities field by offering an analysis of the Anthropocene fantasy: the idea that the Anthropocene is an opportunity to remake our terrestrial environment thanks to the power of technology. The author argues that the earth always escapes the human desire to remake and master it.

Karl Jaspers’ Axial Age concept is used to depict the way humans interact with their environment. The first Axial Age (800-200 BC) can be typified among others as the age in which humans started to objectify nature. Nature was dispossessed of spirits, gods and vital forces that humans previously feared and used as explanation for the origin of things. Secularised and objectified nature became a source of wealth for humans to use and abuse as they like. This has peaked in (...) the post-industrial era which also introduced the Second Axial Age in which we presently live. The Second Axial Age can be typified by a new approach to nature mediated among others by insights from the side of the natural sciences, especially developments in cosmology, our understanding of the quantum world and new insights into the nature of consciousness. Another development in the Second Axial Age is the emergence of the nonhuman turn, new materialism, panpsychism, the notion of the post-human and theological concepts like the ‘entangled God’. These developments are discussed with reference to leading thinkers. The nonhuman turn is welcomed as it introduces respect for nature which may contribute to the survival of our planet. (shrink)

Violations of the Bell inequalities in EPR-Bohm type experiments have set the literature on the metaphysics of microscopic systems to flirting with some sort of metaphysical holism regarding spatially separated, entangled systems. The rationale for this behavior comes in two parts. The first part relies on the proof, due to Jon Jarrett [2] that the experimentally observed violations of the Bell inequalities entail violations of the conjunction of two probabilistic constraints. Jarrett called these two constraints locality and completeness. We prefer (...) the terminology of locality and factorizability.[3] The first part of the rationale for metaphysical holism urges that only Jarrett’s locality allows for “peaceful coexistence” between any model of EPR-Bohm type experiments and special relativity. Factorizability, it is suggested, must be jettisoned. (shrink)

본 논문의 목적은 동서양의 구별을 비판하는 것이다. 이러한 비판을 위한 하나의 중요한 출발점으로 기독교를 살펴 볼 것이다. 그리고 기독교가 서양의 종교인가에 대한 물음을 던지고자 한다. 이 물음은 서로 상반된 방식으로 답변될 것이다. 이러한 두 가지 답변 속에서 서양은 동양을 통해서 그리고 동양은 서양을 통해서 자신의 정체성을 발전시켰다는 점을 확인할 수 있을 것이다. 기독교는 서양의 대표적인 종교로 여겨져 왔다. 그리고 여기서 서양은 유럽문화권을 의미한다. 그런데 사실 기독교는 유럽에서 발생한 종교가 아니라 서양이 동양이라고 간주한 지역에서 생겨난 종교다. 따라서 기독교의 발원지를 따지고 보면 (...) 기독교는 서양의 종교가 아니라 동양의 종교라고 보는 것이 더 타당할 것이다. 그럼에도 기독교는 서양의 종교임에 분명하다. 왜냐하면 서양문명에 기독교는 중요한 역할을 했을 뿐만 아니라 기독교가 꽃피운 지역도 서양이기 때문이다. 우리는 이와 같은 사실로부터 한 동서양의 구분이 과연 근본적으로 가능한가에 대한 물음을 가질 수밖에 없으며, 문화의 경계를 동서양으로 명백히 나눌 수 없다는 점에 대해 반성할 필요가 있을 것이다. 일반적으로 서양문명이 동양에 전파되어 동양의 근대화에 영향을 주었다고 하지만 반대로 동양문명이 서양에 전파되어 서양을 계몽시킨 사례도 무수히 많을 것이다. 문화는 동서양을 넘나들며 서로 영향을 주며 상호적으로 발전한다. 그러한 대표적인 예가 바로 서양의 종교도 동양의 종교도 아닌 보편종교로서의 기독교가 될 것이다. (shrink)

_Mysterium Coniunctionis_ was first published in the _Collected Works of C.G. Jung _in 1963. For this second edition of the work, numerous corrections and revisions have been made in cross-references to other volumes of the _Collected Works _now available and likewise in the Bibliography. _Mysterium Coniunctionis_ was Jung's last work of book length and gives a final account of his lengthy researches in alchemy. It was Jung's empirical discovery that certain key problems of modern man were prefigures in what t (...) he alchemists called their 'art' or 'process'. Jung maintained that 'the world of alchemical symbols does not belong to the rubbish heap of the past, but stands in a very real and living relationship to our most recent discoveries concerning the psychology of the unconscious'. The volume includes ten plates, a Bibliography, an Index, and an Appendix of original Latin and Greek texts quoted in the work. (shrink)

ABSTRACT Recently, the content/force distinction has had a bad press. It has been argued that the distinction is not properly motivated and that it makes the problem of the unity of the proposition intractable. I will argue that Frege’s version of the content/force distinction is immune from these objections. In order to do so, I will reconstruct his argument that ‘the nature of a question’ requires a distinction between force and content. I will answer the concern about the unity of (...) the proposition by outlining how the distinction can be combined with a Fregean account of the unity of thought. (shrink)

Richard Posner, Not a Suicide Pact: The Constitution in a Time of National Emergency New York: Oxford University Press, 2006, 208 pp.