In view of the ethical crises that have proliferated over the last decade, scholars have reflected critically on the ideal of management as a value-neutral, objective science. The alternative conceptualization of management as a craft has been introduced but not yet sufficiently elaborated. In particular, although authors such as Mintzberg and MacIntyre suggest craft as an appropriate alternative to science, neither of them systematically describes what “craft” is, and thus how it could inform an ethical managerial orientation. In this paper, (...) we draw from the literature to elaborate three caring orientations associated with craft practices: caring for materials, caring for process, and caring for end-users. We suggest that conceptualizing management as a craft in these terms offers an approach to business ethics that goes beyond the “ethics of compliance” and toward a more embodied and embedded form of ethical enactment within organizations. (shrink)

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

Participants in clinical research sometimes view participation as therapy or exaggerate potential benefits, especially in phase I or phase II trials. We conducted this study to discover what methods might improve cancer patients’ understanding of early-phase clinical trials. We randomly assigned 130 cancer patients from three U.S. medical centers who were considering enrollment in a phase I or phase II cancer trial to receive either a multimedia intervention or a National Cancer Institute pamphlet explaining the trial and its purpose. Intervention (...) participants were 32 times more likely to believe that the trial’s purpose was to examine safety and 60 % less likely to believe they would experience long-term benefit or cure. There was no difference in enrollment decision. However, while patients’ understanding of the trial’s purpose improved and expectations of long-term benefit diminished, half the respondents still believed they would experience long-term benefit or cure from participation. Therefore, we conclude that multimedia interventions such as this one may help oncologists to explain the risks and benefits of early-phase cancer trials in a way that patients can more easily understand, helping them to make more informed decisions about participation. But further research into other factors that influence patients’ beliefs about the outcome of enrollment is needed, both to modify the interventions and to determine how malleable patient beliefs are. (shrink)

BackgroundOne of the next frontiers in HIV research is focused on finding a cure. A new priority includes people with HIV (PWH) with non-AIDS terminal illnesses who are willing to donate their bodies at the end-of-life (EOL) to advance the search towards an HIV cure. We endeavored to understand perceptions of this research and to identify ethical and practical considerations relevant to implementing it.MethodsWe conducted 20 in-depth interviews and 3 virtual focus groups among four types of key stakeholders in the (...) United States (PWH, biomedical HIV cure researchers, HIV clinicians, and bioethicists) to obtain triangulated viewpoints because little was known about the ethics of this topic. Each group was queried as to ethical considerations, safeguards, and protections for conducting HIV cure-related research at the EOL to ensure this research remains acceptable.ResultsAll four key stakeholder groups generally supported HIV cure-related research conducted at the EOL because of the history of altruism within the PWH community and the potential for substantial scientific knowledge to be gained. Our informants expressed that: (1) Strong stakeholder and community involvement are integral to the ethical and effective implementation, as well as the social acceptability of this research; (2) PWH approaching the EOL should not inherently be considered a vulnerable class and their autonomy must be respected when choosing to participate in HIV cure-related research at the EOL; (3) Greater diversity among study participants, as well as multi-disciplinary research teams, is necessitated by HIV cure-related research at the EOL; (4) The sensitive nature of this research warrants robust oversight to ensure a favorable risk/benefit balance and to minimize the possibility of therapeutic misconception or undue influence; and (5) Research protocols should remain flexible to accommodate participants’ comfort and needs at the EOL.ConclusionBecause of the ethical issues presented by HIV cure-related research at the EOL, robust ethical safeguards are of utmost importance. The proposed ethical and practical considerations presented herein is a first step in determining the best way to maximize this research’s impact and social value. More much inquiry will need to be directed towards understanding context-specific and cultural considerations for implementing EOL HIV cure research in diverse settings. (shrink)

Charles Taylor claims that ‘… human life is constituted by self-understanding,’ a self-understanding which is achieved in part by our capacity to use language. Because of this, the philosophy of language is important in Taylor’s philosophical views and central to these are his views on expression. I shall argue that one way to understand Taylor’s theory of expression is to place it within a theory of speech acts. And I shall try to show that this gives us (...) a way to interpret his contention that expression is a subject-related property and that there cannot be an objective science of it. Finally, I shall argue that Taylor’s grounds for the latter claim are defective and that this leaves open the possibility that there can be an objective science of expression. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Efficacious Grace and Free Will:Six Inadequate ArgumentsSteven J. JensenDuring the de auxiliis controversies, the idea of efficacious grace was used extensively as an attempt to explain the manner in which God infallibly achieves his will at the level of supernatural grace. One meaning of efficacious grace has often been considered inconsistent with the idea of free will. The inconsistency—if there is any—depends upon a particular meaning, according to which (...) efficacious grace has three important characteristics: it is an infallible physical pre-motion. (1) Efficacious grace is "physical" because it moves after the manner of an efficient cause rather than after the manner of a final cause (which would be called a "moral" motion).1 (2) The motion is prior (or a pre-motion) because it causally precedes the act of the will to which it gives rise. Finally, (3) the motion is infallible because that toward which it moves the will in every case must be achieved.Suppose, for instance, that God gives Jerry an efficacious grace to help Jane, who is in need. The grace is not merely the enticement of some good (a moral movement), but is the movement of an efficient cause, after the manner by which fire heats water. Furthermore, the grace is efficacious prior to Jerry's actual choice and does not depend upon his will for its efficacy. Finally, once Jerry is moved by this grace, he will of necessity (or infallibly) choose to help Jane.In what follows, references to efficacious grace will refer to this particular [End Page 115] understanding, with these three characteristics. Other conceptions of efficacious grace, such as that given by Jacques Maritain, are not relevant to this paper.2The combination of these three characteristics is sometimes thought to be inconsistent with a particular understanding of free will, according to which the will is the only created cause that determines itself to its final action. Since efficacious grace is a created cause (and not the divine will), since it is an efficient cause, since it is causally antecedent to the final act of the will, and since it determines the will to act, it is inconsistent with free will. Or so the argument goes, at any rate. Whatever the details of this argument, most people will concede that there is, at the very least, an intuitive inconsistency between free will and efficacious grace. To be moved infallibly by an efficient cause seems incompatible with the movement of the will, the agency of which is free, and which therefore is not moved determinately to some effect.3Those who wish to defend efficacious grace have advanced a contrary claim—that efficacious grace is consistent with human free will—which might be called the Consistency Thesis. Apparent inconsistencies are nothing more than apparent. In defense of the Consistency Thesis, a multiplicity of Thomistic arguments are offered by authors such as Reginald Garrigou-Lagrange, Steven Long, and Taylor O'Neill.This paper is concerned to show neither the truth nor the falsity of the Consistency Thesis. Rather, it considers six of the arguments defending the thesis and finds all of them wanting. Whatever their merits for other purposes (and often their merits are great), these arguments are inadequate to the task of defending the Consistency Thesis. They are often not bad arguments; they are simply insufficient. They are not enough to show a consistency between efficacious grace and free will. This goal, although modest, is significant, for when confronted with the six arguments readers can be left with the impression that the question is settled. [End Page 116]The Problem ClarifiedThe enemies of efficacious grace suggest the following implication: if the will is moved to act by an infallible physical pre-motion, then the will is determined. The Consistency Thesis may be defended by denying the implication. Even when moved by an infallible physical pre-motion such as efficacious grace (so the defense will argue), the will can remain undetermined. All the arguments discussed below (if they are indeed arguments in defense of the Consistency Thesis) take this approach, although the fourth argument does so only in a very indirect manner.The first argument claims... (shrink)

This book takes up the philosophical task described by Samuel Taylor Coleridge and F.D. Maurice as digging toward the common humanity that is the ground of value. The book is an essay in philosophy defined by time (its focal point is the nineteenth century), space (its focal point is Britain), and persons (it is concerned especially with Maurice's contribution to social theory). The first chapter explores the Victorian Age as historical context and background for Maurice's work. The second explores (...) Coleridge's thought as philosophical context and background. The third explores a range of Maurice's theological works that spans his entire career. The fourth turns, finally, as Maurice did, to the practice of adult education as the place of social transformation and, more particularly, the contested terrain where human nature and human souls are turned to work in the world as persons, not hands. (shrink)

The book_ Fate, Time, and Language: An Essay on Free Will_, published in 2010 by Columbia University Press, presented David Foster Wallace's challenge to Richard Taylor's argument for fatalism. In this anthology, notable philosophers engage directly with that work and assess Wallace's reply to Taylor as well as other aspects of Wallace's thought. With an introduction by Steven M. Cahn and Maureen Eckert, this collection includes essays by William Hasker, Gila Sher, Marcello Oreste Fiocco, Daniel R. Kelly, (...) Nathan Ballantyne, Justin Tosi, and Maureen Eckert. These thinkers explore Wallace's philosophical and literary work, illustrating remarkable ways in which his philosophical views influenced and were influenced by themes developed in his other writings, both fictional and nonfictional. Together with _Fate, Time, and Language_, this critical set unlocks key components of Wallace's work and its traces in modern literature and thought. (shrink)

In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. _Fate, Time, and Language_ presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction (...) and essays, Wallace's thesis reveals his great skepticism of abstract thinking made to function as a negation of something more genuine and real. He was especially suspicious of certain paradigms of thought-the cerebral aestheticism of modernism, the clever gimmickry of postmodernism-that abandoned "the very old traditional human verities that have to do with spirituality and emotion and community." As Wallace rises to meet the challenge to free will presented by Taylor, we witness the developing perspective of this major novelist, along with his struggle to establish solid logical ground for his convictions. This volume, edited by Steven M. Cahn and Maureen Eckert, reproduces Taylor's original article and other works on fatalism cited by Wallace. James Ryerson's introduction connects Wallace's early philosophical work to the themes and explorations of his later fiction, and Jay Garfield supplies a critical biographical epilogue. (shrink)

Joanna Crosby and Dianna Taylor: The theme of this special section of Foucault Studies, “Foucauldian Spaces,” emerged out of the 2016 meeting of the Foucault Circle, where the four of you were participants. Each of the three individual papers contained in the special section critically deploys and/or reconceptualizes an aspect of Foucault’s work that engages and offers particular insight into the construction, experience, and utilization of space. We’d like to ask the four of you to reflect on what makes (...) a space Foucauldian, and whether or not you’d consider the space created by the convergence of and intellectual exchanges among an international group of Foucault scholars at the University of New South Wales in the summer of 2016 to be Foucauldian. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Democracy, Culture, Catholicism: Voices from Four Continents eds. by Michael J. Schuck and John Crowley-BuckSteven P. MilliesDemocracy, Culture, Catholicism: Voices from Four Continents Edited by Michael J. Schuck and John Crowley-Buck NEW YORK: FORDHAM UNIVERSITY PRESS, 2016. 350 pp. $105.00 / $35.00Democracy, Culture, Catholicism is the product of a three-year, international project that started from a less specific inspiration. Originally begun at Loyola University Chicago's Joan and Bill (...) Hank Center for the Catholic Intellectual Heritage in 2010 as a broad inquiry into the relationship between the Roman Catholic Church and politics, the project leaders eventually took a different bearing from events as diverse as the Arab Spring, the Occupy Movement, and Pope Benedict XVI's encyclical Caritas in Veritate to focus their project more squarely on democracy. Examining democracy from within the diverse experiences found in Lithuania, Peru, Indonesia, and the United States, the editors [End Page 208] present us with a valuable snapshot of where the Catholic engagement with democracy as a cultural expression finds itself today in a global perspective.Given the amount of material at play, the volume is a monumental achievement, if only for the clarity with which it presents its findings. Some essays are stronger than others. Still, the volume benefits tremendously from an apparent and unusual amount of editorial attention that sequences the essays and interrelates them with useful references to one another in such a way that Democracy, Culture, Catholicism escapes entirely the fate of so many volumes of collected essays. Here, the reader has the sensation of reading one coherent narrative, not twenty-three disparately connected, individual essays. This alone is impressive.The volume possesses other strengths. Reflections emerge throughout that engage the deeper questions of democracy. Who are these people making decisions together? How can we understand the composition of a political community? Too much democratic theory overlooks the complex interweaving of history, memory, and identity that operates like a substrate of our consciousness beneath our reason while we are presuming ourselves to be rational decision makers using democratic procedures. The book's engagement not just with democracy and Catholicism but also with culture is important. These essays treat culture not only in different local expressions but also (and in a way that is deep, serious, and sustained) as a phenomenon of consciousness.The American perspective always lurks in the narrative, threatening to dominate. This is inevitable not only because the project was managed in the United States but also because the polarizing obsessions of the church in the United States about how to acknowledge the norms of modern political arrangements have tended to dominate conversation in the church worldwide. The editors have shrewdly chosen to save the United States for the last part of this volume, allowing other voices to come forward first to claim their own space. This editorial decision, like so many others, improves the volume and keeps the narrative in good balance. Still, some questions linger in this reviewer's mind as the volume concludes.What do we mean by democracy? Throughout, the authors treat this as a question that is largely settled. Democracy is identified with democratic values that the church accepts, and in Schuck's words, what is under way is "a critical conversation with the culture of democracy" (330). Yet procedural democracy cannot be severed from these values. Are democratic norms and values vindicated when majorities choose undemocratic values? A more careful drawing of distinctions between democracy, liberalism, and republicanism would expose the inner conflicts in which Catholicism meets modern political norms.Perhaps most urgently for the subject matter of this book, are the claims of Catholic social teaching and Christian ethics a foundation for the democratic, participatory values of this secular age, as writers like Charles Taylor and David [End Page 209] Walsh have suggested? This also would raise questions about how culturally conditioned we should understand democracy to be, surely an important consideration for this very fine study.Steven P. MilliesCatholic Theological UnionCopyright © 2018 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Efficacious Grace and Free Will:Taking Aquinas at His WordSteven A. LongProfessor Steven Jensen, in his Nova et Vetera article "Efficacious Grace and Free Will: Six Inadequate Arguments," identifies arguments that he argues to be insufficient to show the compatibility of efficacious grace with free will.1 With respect to his analysis, I wish here to address only four conspicuous points: (1) whether in the discussion of efficacious grace "everyone" (...) agrees that the will is not determined by efficacious grace; (2) whether the fact that non-rational creatures are also contingent agents makes the specific contingency of choice that flows from the relation of the finite objects of the will to the intellectually specified formal object of the will (universal good) to be insufficient to constitute the nature of rational free choice; (3) whether Thomas's texts regarding the infallibility of divine premotion are "equivocal"; (4) whether the arguments being considered are properly identified principally as those of Réginald Garrigou-Lagrange, Taylor O'Neill, and Steven Long or are not better first identified in historico-doctrinal terms as the teaching of Aquinas, and second, of several centuries of renowned theologians and philosophers prior in time and in dignity to the aforementioned authors—so that principally identifying these arguments with them, is rather like crediting them with the real distinction of essence and existence?2 [End Page 1105]I. "Everyone" Agrees That the Will Is Not Determined by Efficacious Grace?As to the nature of Thomas's teaching—or even of the account identified historically by the Holy See as "Thomist" with respect to the Congregatio de Auxiliis and held since by a very great many Thomistic authors—Prof. Jensen seems somewhat to miscast the nature of the propositions under consideration.3 He argues on 119 that, "In any case, everyone involved seems to be in agreement that the will should not be determined by efficacious grace." But this is not the case. What there is agreement about is that the will is not determined by efficacious grace in such a way that it is not also and simultaneously freely determined by the will itself. Manifestly this is a contradiction in terms if we define freedom as including a liberty of indetermination with respect to divine providential causality. But Thomas does not do this, and there is no good reason why one should.4 Thus Thomas in De malo, q. 3, a. 2, ad 4: [End Page 1106]Now it is manifest that when something moves something else, it is not from the fact that it is moving said to be the first mover; wherefore it is not excluded that it be moved by another, from which likewise it has this very thing, that it moves. In the same way, when something moves itself, it is not excluded from being moved by another, from which it has this very thing that it moves itself: and thus it is not inconsistent with freedom that God is the cause of the act of free will.5 [End Page 1107]In the Oesterle translation of De malo—a wonderful translation—nonetheless this passage is erroneously rendered (betimes even Homer nods) as "hence it is not precluded that it is moved by another and from that other has the very ability to move."6 But the passage refers to God as cause of the very act of free will, not merely of the "ability": "et sic non repugnat libertati quod Deus est causa actus liberi arbitrii." When something moves itself, this does not imply that the thing is not moved by another "from which it has this very thing that it moves itself." And "thus it is not inconsistent with freedom that God is the cause of the act of free will." That is, God causes the free self-determination of the human will (even at the level of nature, prior to the consideration of grace), by moving the will from potency to act with respect to its own self-motion. Whether at the level of nature or at the level of grace, God moves the will with respect to its own self-determination in freedom, and this motion is not "indeterminate... (shrink)

Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.

Charles Taylor claims that ‘… human life is constituted by self-understanding,’ a self-understanding which is achieved in part by our capacity to use language. Because of this, the philosophy of language is important in Taylor’s philosophical views and central to these are his views on expression. I shall argue that one way to understand Taylor’s theory of expression is to place it within a theory of speech acts. And I shall try to show that this gives us (...) a way to interpret his contention that expression is a subject-related property and that there cannot be an objective science of it. Finally, I shall argue that Taylor’s grounds for the latter claim are defective and that this leaves open the possibility that there can be an objective science of expression. (shrink)

This article evaluates the moral implications of two leading theories on biodiversity preservation/conservation (Paul Taylor's biocentric egalitarianism and J. Baird Callicott's holistic communitarianism). Taylor argues for the moral equality of all members of the Earth's community of life, calling for an ethic of respect for nature to conserve biodiversity. Callicott argues for the moral consideration of ecosystems to maintain their integrity, stability, and beauty. The article makes two major claims. First, we need a plausible account of moral egalitarianism (...) to disrupt ethical anthropocentrism. Second, the ethics of respect for nature requires a critical bottom-up character-based ethical theory to be morally forceful. These missing elements are central to the ubuntu philosophy about personhood and are significant for enriching egalitarian-communitarian solutions to biodiversity loss. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.1 (2002) 132-133 [Access article in PDF] Book Review The Other Husserl: The Horizons of Transcendental Phenomenology Donn Welton. The Other Husserl: The Horizons of Transcendental Phenomenology. Bloomington: Indiana University Press, 2000. Pp. xvi + 496. Cloth, $54.95. Few philosophers have been as ill-served by their reception as Husserl. The books he managed to publish during his lifetime provide a very limited perspective (...) on his thought but have determined what Donn Welton, in this magnificent treatise, calls the "Standard Interpretation," shared by analytic and deconstructionist readers alike, in which Husserl is a neo-Cartesian wedded to epistemological immanentism, methodological solipsism, and ontological idealism. That a very different Husserl is found in his vast Nachlass has long been known, but because of its sheer volume and relative inaccessibility it has had little impact on the Husserl-reception beyond a small circle of specialists. Hence in recovering the "Other" Husserl, Welton's aim is not the usual historical one of stripping away anachronistic readings to arrive at an original reception, but one of negating this Rezeptionsgeschichte to reveal a philosophy that has, in a certain sense, never been present.In this, the book succeeds wonderfully. Welton threads through the tangle of the Nachlass to reconstruct the unfulfilled "great systematic work" that occupied Husserl off and on from about 1920 until his death, uncovering thereby the revolutionary implications of Husserl's move from "static" to "genetic" phenomenology that force us to reconsider the Standard Interpretation point by point. While admitting that Husserl never abandoned his Cartesian proclivities altogether, Welton shows how these can be read as dependent moments in a system of "transcendental phenomenology" that ends up "much closer to Heidegger's approach than is usually thought" (233). The relevance for current debates in philosophy is made plain, such that Husserl is, at last, our contemporary.Briefly reviewing a book as ambitious as this inevitably distorts it, but let me comment on its central methodological claim. Transcendental phenomenology emerged from the pre-transcendental phenomenology of the Logische Untersuchungen when Husserl began seeking the "ultimate ground" for scientific cognition (chapters 1-4). This approach, dubbed the "Cartesian Way" by Husserl himself, generated the "Cartesian Enclosures" (chapter 5) of the Standard Interpretation: demanding evidence that is apodictic, adequate, and directly intuitive, Husserl identifies "transcendental subjectivity" with the individual, indeed solipsistic, "stream of consciousness" and interprets this ontologically as the "relativity" of the world. In his pivotal chapter 6, however, Welton shows that Husserl's reflections on time and memory forced him to admit that the "transcendental field" could not be secured by appeal to "adequate evidence" (154). Hence Husserl adopted a "Kantian Way" (158) that supplements intuitive evidence with elements of transcendental "construction" (148). The concept of transcendental "subjectivity" is thereby transformed from an egocentric stream of consciousness to an intersubjective, communicative, embodied, and historical site of the "transcendental genesis" of meaning.Chapters 7-9 detail how Husserl's increasing interest in the genesis of meaning in the 1920s calls forth this transformation. Tracing the problem on the levels of "speech" and "experience," Welton carefully elucidates how, in moving from static through constitutive to genetic analyses, Husserl came increasingly to see that his original "leading clue"--the phenomenon of cognitive act-intentionality--depended upon the passive syntheses and contexts of "motivation" that make up the world-horizon of pre-cognitive "life." Chapters 10 and 12 argue that Husserl's desire to force these insights into a Cartesian framework yielded the dead-end of "transcendental psychologism" and the dubious teleology of an ethico-political "one-worldism." Meanwhile in chapters 13-15, Welton sketches a phenomenologically more defensible concept of world as "horizon"--a nonperceptual, inherently plural, space of meaning structured as "context" (speech) and "background" (embodiment).Chapter 11 is central to the argument, since it describes how the Kantian notion of transcendental deduction ("construction") is to be integrated into phenomenological method. Things move very quickly. Welton relies heavily on Jay Rosenberg's idea that transcendental deduction is a species of "practical reasoning," and on Charles Taylor's... (shrink)

While there is a significant amount of research investigating managerial ethical judgments, a limited amount examines consumer judgments of unethical corporate behavior and its impact on the marketplace. This study examines how consumers' commitment to a company impacts not only their ethical judgment of corporate behavior but also the outcomes of that judgment. The authors test hypotheses with data from 334 consumers and find that consumers' level of commitment attenuates the level of perceived fairness. More specifically, highly committed consumers may (...) forgive companies for behaviors when perceived harm is low, but become progressively dissatisfied as the level of perceived harm increases. Results of the study point to the importance of considering ethical behavior from a consumer perspective. If corporate actions are perceived as unethical, the company stands to lose favor with their most committed customers. Considering that more time, effort and investment is required to gain a new customer as to retain an old, this study shows that engaging in behavior perceived as unethical by consumers risks alienating the most committed customers. (shrink)

Cutting a cake, dividing up the property in an estate, determining the borders in an international dispute - such problems of fair division are ubiquitous. Fair Division treats all these problems and many more through a rigorous analysis of a variety of procedures for allocating goods, or deciding who wins on what issues, when there are disputes. Starting with an analysis of the well-known cake-cutting procedure, 'I cut, you choose', the authors show how it has been adapted in a number (...) of fields and then analyze fair-division procedures applicable to situations in which there are more than two parties, or there is more than one good to be divided. In particular they focus on procedures which provide 'envy-free' allocations, in which everybody thinks he or she has received the largest portion and hence does not envy anybody else. They also discuss the fairness of different auction and election procedures. (shrink)

Constructivist biosemiotics foundations imply the first-person basis of cognition. CBF are developed by the biology of cognition, relational biology, enactive approach, ecology of mind, second order cybernetics, genetic epistemology, gestalt, ecological perception and affordances, and active inference by minimization of free energy. CBF reject the idea of an objective independent reality to be represented by information processing in order to be the fittest. CBF assumes that perception is the behavioral configuration of an object and objects are tokens for eigen-behaviors. Cognition (...) takes place in the organism-environment structural coupling during the ontogeny and phylogeny of all biological unities including unicellular organisms. Therefore, if exogenous DNA particles are just tokens for the cell signalling eigen-behaviors, if there is no ‘information’ in the DNA sequence, how can we explain that the same virus or trans- sequence is associated with a similar phenotype? We call this ‘exogenomic problem’. With this basic example, but sufficiently generic to the whole biological world, we agree respectively with Autopoiesis, -system, and Gaia theory: i) ‘Information, code and meaning’ in the DNA sequence belong to the domain of the observer’s description. ii) Genetic ‘information’ is not a program or algorithmic software in DNA sequence. Rather it is a microphysical observable mode of eigen-behaviors in biological unities. iii) The transfer and acquisition of DNA particles is a biospheric phenomenon that maintains its homeorhesis, symbiotic and biosemiotic entailment. Based on the theoretical and experimental results of these theories, it is concluded that genetic ‘information’ is not a genomic sequence, nor any kind of information, but for the cell DNA must embody physical forcing. Genetic characters are the effects and not the cause of phenotype and DNA particles do not ‘use or manipulate’ cellular metabolism. Rather, any cellular configuration change that occurred before or during DNA perturbation is determined on the basis of the cellular standpoint. (shrink)

Previous claims that psychology is propaedeutic to the other sciences have been met with enthusiastic indifference. Contributing to this indifference has been the fact that psychology, a young and unproved discipline which habitually borrowed the methods of the older sciences, has too frequently revised its notion as to its own nature and subject-matter. More important, however, has been the faith of the physical sciences in the absolute character of their own basic concepts: in the reality of Absolute Space and Absolute (...) Time and in the universality of deterministic principles, for, as long as physics presumed to deal with entities which are what they are regardless of the nature of man, nothing other than these entities appeared to demand prior consideration. The problem of the nature of the observer in the physical experiment became important to physics only as a consequence of the recent ‘subjective’ revolution. It is this revolution which has revitalized the problem of the propaedeutic science and has accentuated the distinction which we must make between the behavioral phenomenon of individuals creating formal arrays of words or symbols which are without operational meaning and the discriminatory responses, or operations, by which the empirical meaning of such arrays is determined. (shrink)

I criticize Richard Swinburne's account of the need for and means of atonement in his "Responsibility and Atonement." I offer objections to his understanding and use of the notion of 'the gift of life' in his account of the need for atonement; and closely related to that, I show that his conclusions about duties to God as a benefactor do not follow from his reasons. Furthermore, when examined closely, these conclusions seem false. In relation to his account of the means (...) of atonement, I argue that the mechanism he provides to explain how Christ's actions benefit sinners does not work. (shrink)

Complete collection of Schwarzschild’s essays on the neo-Kantian Jewish philosopher Hermann Cohen. Steven S. Schwarzschild (1924–1989) was arguably the leading expositor of German-Jewish philosopher Hermann Cohen (1842–1918), undertaking a lifelong effort to reintroduce Cohen’s thought into contemporary philosophical discourse. In The Tragedy of Optimism, George Y. Kohler brings together all of Schwarzschild’s work on Cohen for the first time. Schwarzschild’s readings of Cohen are unique and profound; he was conversant with both worlds that shaped Cohen’s thought, neo-Kantian German idealism (...) and Jewish theology. The collection covers a wide range of subjects, from ethics, socialism, the concept of human selfhood, and the mathematics of the infinite to more explicitly Jewish themes. This volume includes two of Schwarzschild’s previously unpublished manuscripts and a scholarly introduction by Kohler. Schwarzschild shows that despite its seeming defeat by events of the twentieth century, Cohen’s optimism about human progress is a rational, indeed necessary, path to peace. George Y. Kohler is Director of the Joseph Carlebach Institute and Senior Lecturer of Jewish Philosophy at Bar Ilan University, Israel. He is the author of Reading Maimonides’ Philosophy in 19th Century Germany: The Guide to Religious Reform. (shrink)

Semantics: A Reader contains a broad selection of classic articles on semantics and the semantics/pragmatics interface. Comprehensive in the variety and breadth of theoretical frameworks and topics that it covers, it includes articles representative of the major theoretical frameworks within semantics, including: discourse representation theory, dynamic predicate logic, truth theoretic semantics, event semantics, situation semantics, and cognitive semantics. All the major topics in semantics are covered, including lexical semantics and the semantics of quantified noun phrases, adverbs, adjectives, performatives, and interrogatives. (...) Included are classic papers in the field of semantics as well as papers written especially for the volume. The volume comes with an extensive introduction designed not only to provide an overview of the field, but also to explain the technical concepts the beginner will need to tackle before the more demanding articles. Semantics will have appeal as a textbook for upper level and graduate courses and as a reference for scholars of semantics who want the classic articles in their field in one convenient place. (shrink)

There has been increasing interest in developing practical, non-theoretical tools for analyzing ethical problems in public health, biomedicine, and other scientific disciplines so that professionals can make and justify ethical decisions in their own research or practice. Tools for ethical decisionmaking, together with case studies on ethics, are often used in graduate education programs and in continuing professional education. Students can benefit from opportunities to further develop their analytical skills, to recognize ethical issues, and to develop their moral sensitivity. One (...) practical approach for illustrating and facilitating ethical analysis uses cases with contrary facts and circumstances, an approach which complements rather than replaces theoretical approaches to moral reasoning. Cases with contrary facts and circumstances are presented in two or more alternative ways so that the facts, circumstances, or framing of one version runs counter to that of the other version (s). Cases with contrary facts, together with practical steps for identifying and analyzing ethical issues, are likely to be useful tools for illustrating and facilitating ethics analysis and stimulating the moral imagination. (shrink)

I argue that Judaism and Jewish culture have paradigmatically and throughout history operated with a fundamental dichotomy between nature (“what is”) and ethics (i.e., God and man-“what ought to be”). Pagan ontologism, on the other hand, and the Christian synthesis of biblical transcendentalism and Greek incamationism result in human and historical submission to what are acclaimed as “natural forces.” Although in the history of Jewish culture such a heretical, quasi-pantheistic tendency asserted itself, first in mediaeval kabbalism and then in modem (...) Zionism, from a traditional Jewish standpoint nature remains subject to humanly enacted ends. Evidence for this general thesis can be found in biblical, Talmudic, medieval philosophic, and mystical literature, in modem religious, poetic, and Zionist literature, and in the history of general philosophy. (shrink)

Design patterns are generalized solutions to frequently recurring problems. They were initially developed by architects and computer scientists to create a higher level of abstraction for their designs. Here, we extend these concepts to cell biology to lend a new perspective on the evolved designs of cells' underlying reaction networks. We present a catalog of 21 design patterns divided into three categories: creational patterns describe processes that build the cell, structural patterns describe the layouts of reaction networks, and behavioral patterns (...) describe reaction network function. Applying this pattern language to the E. coli central metabolic reaction network, the yeast pheromone response signaling network, and other examples lends new insights into these systems. (shrink)