This study examined the relationship between the proportion of women serving on firms' boards of directors and the extent to which these same firms engaged in charitable giving activities. Using a sample of 185 Fortune 500 firms for the 1991-1994 time period, the results provide strong support for the notion that firms having a higher proportion of women serving on their boards do engage in charitable giving to a greater extent than firms having a lower proportion of women serving on (...) their boards. Further, the results suggest a link between the percentage of women on boards and firm philanthropy in the areas of community service and the arts, but found no link between women boardmembers and firm giving to support education or public policy issues. The implications of the findings and some areas for future research are discussed. (shrink)

The main aim of this work was initially a modest one, 'to collect information as to the main facts of Hutcheson's life in Dublin prior to his appointment as Professor at Glasgow'. As the materials grew, however, and Scott's interest in Hutcheson deepened, the planned article expanded into a book that has since become the standard biography. The emphasis throughout is on the development of Hurcheson's thought in the context of an ongoing debate with his contemporaries.

This paper considers W.E.B. Du Bois’s short story, “Jesus Christ in Texas,” in the perspective of his analysis of the concept of beauty in Darkwater (1920); his exposition of the idea that “all art is propaganda” in “Criteria of Negro Art” (1926); and his moral psychology of white supremacy. On my account, Du Bois holds that beautiful art can help to undermine white supremacy by using representations of moral goodness to expand the white supremacist’s ethical horizons. To defend this thesis, (...) he relies on an image of “the cross and the lynching tree” to revise imagery that he draws from Albrecht Dürer’s 1504 painting, “The Adoration of Kings.”. (shrink)

Investigates the concept of recognition (anerkennen) under which term the German idealists discussed the Other, intersubjectivity, the interhuman.

This work considers the question of the personhood of God in Hegel. The first part examines Hegel's critique of Kant, focusing on and replying to Kant's attack on the theological proofs. The second part then explores the issue of divine personhood.

First published in 2006. Routledge is an imprint of Taylor & Francis, an informa company.

In arguing that Nietzsche's _Thus Spoke Zarathustra_ is a philosophical explanation of the possibility of modernism—that is, of the possibility of radical cultural change through the creation of new values—the author shows that literary fiction can do the work of philosophy. Nietzsche takes up the problem of modernism by inventing Zarathustra, a self-styled cultural innovator who aspires to subvert the culture of modernity by creating new values. By showing how Zarathustra can become a creator of new values, notwithstanding the forces (...) that hinder his will to innovate, Nietzsche answers the skeptic who proclaims that new-values creation is impossible. _Zarathustra_ is a story of repeated clashes between Zarathustra's avant-garde, modernist intentions and figures of doubt who condemn those intentions. Through a close reading of _Zarathustra_, the author reconstructs Nietzsche's explanation of the possibility of modernism. Showing how parody, irony, and plot organization frame that explanation, he also demonstrates the central significance of Zarathustra's speeches on the body and the will to power. The author argues that Nietzsche's critique of the modern philosophy of the subject revises Kant's concept of the dynamical sublime and makes allegorical use of the myth of Theseus, Ariadne, and Dionysus. He also proposes an original interpretation of the thought of eternal recurrence. Breaking with conventional Nietzsche scholarship, the author conceptualizes the thought not as a theoretical or a practical doctrine that Nietzsche endorses, but as a developing drama that Zarathustra performs. (shrink)

As AI technologies increase in capability and ubiquity, AI accidents are becoming more common. Based on normal accident theory, high reliability theory, and open systems theory, we create a framework for understanding the risks associated with AI applications. This framework is designed to direct attention to pertinent system properties without requiring unwieldy amounts of accuracy. In addition, we also use AI safety principles to quantify the unique risks of increased intelligence and human-like qualities in AI. Together, these two fields give (...) a more complete picture of the risks of contemporary AI. By focusing on system properties near accidents instead of seeking a root cause of accidents, we identify where attention should be paid to safety for current generation AI systems. (shrink)

This chapter contains sections titled: Hegel on Love: The Early Theological Writings Recognition and Spirit: Hegel's Appropriation and Critique of Fichte Hegel's Philosophical Theology: Love, Reconciliation, True Infinity.

This book describes what the Jainas considered to be the way of life proper to a layman. It attempts to examine the contents of the principal Jaina Sravakacaras. As these texts are not well known and often not easily accessible, some information about.

In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of community. (...) He explores Hegel's intersubjective concept of spirit as the product of affirmative mutual recognition and his conception of recognition as the right to have rights. Examining Hegel's Jena manuscripts, his _Philosophy of Right_, the _Phenomenology of Spirit_, and other works, Williams shows how the concept of recognition shapes and illumines Hegel's understandings of crime and punishment, morality, the family, the state, sovereignty, international relations, and war. A concluding chapter on the reception and reworking of the concept of recognition by contemporary thinkers including Derrida, Levinas, and Deleuze demonstrates Hegel's continuing centrality to the philosophical concerns of our age. (shrink)

Making a Scientific Case for Conscious Agency and Free Will makes a series of arguments that certain human behaviors are impossible to explain in the absence of free will, and that free will emerges from materialistic processes of brain function. It outlines future directions for neuroscience studies that can harness emerging technologies and tools for systems-level analysis."--Page 4 of cover.

Chalmers (The Conscious Mind, Oxford Unversity Press, Oxford 1996) has argued for a form of property dualism on the basis of the concept of a zombie (which is physically identical to normals), and the concept of the inverted spectrum. He asserts that these concepts show that the facts about consciousness, such as experience or qualia, are really further facts about our world, over and above the physical facts. He claims that they are the hard part of the mind-body issue. He (...) also claims that consciousness is a fundamental feature of the world like mass, charge, etc.He says that consciousness does not logically supervene on the physical and all current attempts to assert an identity between consciousness and the physical are just as non-reductive as his dualism. They are simply correlations and are part of the problem of the explanatory gap. In this paper, three examples of strong identities between a sensation or a quale and a physiological process are presented, which overcome these problems. They explain the identity in an a priori manner and they show that consciousness or sensations (Q) logically supervene on the physical (P), in that it is logically impossible to have P and not to have Q. In each case, the sensation was predicted and entailed by the physical. The inverted spectrum problem for consciousness is overcome and explained by a striking asymmetry in colour space. It is concluded that as some physical properties realize some sensations or qualia that human zombies are not metaphysically possible and the explanatory gap is bridged in these cases. Thus, the hard problem is overcome in these instances. (shrink)

In this paper, I outline Du Bois’s WWI-era theory of democracy, which comprises three parts: first, an historically specific explanation of the racially exclusionist character of the modern struggle for democracy; second, a justification of universal suffrage; and third, an account of democratic culture, the promotion of which he believed was necessary to supplement the enfranchisement of black people where white supremacy still threated the achievement of justice.

Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.

This volume brings together a wide-ranging collection of seventeen essays, most of which were published elsewhere during the last ten or so years and some of which appear here in revised versions. Its subtitle is somewhat misleading, because Keeping Faith is neither a sustained philosophical discussion of American racial identities nor an extended argument to the effect that some noteworthy assumptions about race have helped to shape the history of American philosophical thought. Still, many of the book’s chapters explicitly engage (...) the theme of race, while others touch on traditional and familiar philosophical problems. (shrink)

A superficial glance at the philosophies of Hegel and Whitehead reveals some not insignificant thematic parallels and/or convergences: Both take process rather than static substance to be central, and both conceive it as a social, organic whole; both share a critique of the philosophical tradition of substance metaphysics, and both reject the substance-accident scheme. The question arises whether such thematic parallels are merely fortuitious, or grounded in yet more fundamental convergence. A formidable obstacle in making such a determination is created (...) by the vastly different philosophical terminology. Both Hegel and Whitehead generate new terminology partly as a result of their critique of the tradition and partly as a result of their construals of the philosophical task. Hegel’s terminology resists successful translation into English. And Whitehead’s terminology is anti-idealistic. Yet Whitehead himself acknowledges Hegel’s influence and characterizes his own argument in Process and Reality as an “Hegelian development of an idea.” Hence it is not surprising or difficult to find thematic and topical parallels between Whitehead and Hegel. The real problem is to determine what such parallels mean. Much work remains to sort this problem out, and the sorting out requires that fundamental questions concerning the possibility of speculative philosophy, as well as philosophical method, be addressed. (shrink)

Pre- and postmeasures of course knowledge correlated more strongly and consistently with course performance variables (essay quizzes, course project, multiple-choice exams, and total course credit)than did pre- and postmeasures of generic critical thinking. In addition, the total sample (N =126) improved significantly on course knowledge from the pre- to the postassessment but changed minimally on critical thinking. The extent and pattern of change in critical thinking differed somewhat for students making high and low grades in the course. High-grade students achieved (...) significantly more favorable changes on both critical thinking and course knowledge than did the low-grade students. (shrink)

When one thinks of Hegel in relation to the theme of education, the first book that comes to mind is his Phenomenology of Spirit, which he characterizes as the education of ordinary consciousness to the standpoint of science. This book is a selfcompleting skepticism that, considered from the standpoint of immediate, natural consciousness is a highway of despair, but, considered from the standpoint of the phenomenological observers, is the education of ordinary consciousness to the standpoint of absolute knowing and system. (...) Hegel's concept of experience is a process whereby every shape of consciousness goes through the stages of immediate certainty, the collapse of that immediate certainty, and the correction of that initial certainty where its truth is revealed to be the opposite of what it was originally taken to be. Education is a process of dialectical reversals that does not end in skeptical equipollence and suspension, but rather culminates in a vision of truth as the whole. Truth emerges as a whole or totality because, in Hegel's view, each position is not a simple error that must be totally negated, but rather a partial grasp of truth. Central to Hegel's vision of education is the idea of truth as a result of overcoming conflict, and of error as an essential, but subordinate and correctable, aspect of truth. (shrink)

Although the Evans argument against vague identity has been much discussed, proposah for blocking it have not so far satisfied general conditions which any solution ought to meet. Moreover, the relation between ontically vague identity and ontic vagueness more generally has not yet been satisfactorily addressed. I advocate a way of resisting the Evans argument which satisfies the conditions. To show how this approach can vindicate particular cases of ontically vague identity, I develop a framework for describing ontic vagueness in (...) general in terms of multiple actualities. This provides aprìncipled approach to ontically vague identity which is unaffected by the Evans argument. (shrink)

John Hawthorne in a recent paper takes issue with Lewisian accounts of counterfactuals, when relevant laws of nature are chancy. I respond to his arguments on behalf of the Lewisian, and conclude that while some can be rebutted, the case against the original Lewisian account is strong.I develop a neo-Lewisian account of what makes for closeness of worlds. I argue that my revised version avoids Hawthorne’s challenges. I argue that this is closer to the spirit of Lewis’s first (non-chancy) proposal (...) than is Lewis’s own suggested modification. (shrink)