Members of the Baha'i Faith have been subject to persecution in Iran since the mid‐nineteenth century. Our investigation considers how collective identity among a Pacific Northwest Community has been constructed through the contexts of continued persecution in Iran and the development of religious texts, which helped to define the religious community. The texts found within the Baha'i Faith utilize metaphors of the body to construct religious identity. Many anthropologists have theorized on the usefulness of the body as a unit of (...) study; in addition, recent attention by scholars has illustrated the intersection of the body and religion. A model is developed linking identity, consciousness, the body and experience that explains how collective identity is constructed. When considering the situation of the Baha'i community, this model has proven particularly useful in understanding how geographically disassociated people manage to construct social kinship within the context of religious persecution. In particular, American Baha'is describe the persecution of Baha'is in Iran as a collective experience, especially since the direct experience of persecution is far removed from their everyday living. Preliminary analysis of interviews with an American Baha'i, and an ex‐patriot Iranian Baha'i reveal differences in constructions of identity. (shrink)

In this paper, I argue that in the sense of greatest epistemological concern for Kant, empirical cognition is “rational sensory discrimination”: the identification or differentiation of sensory objects from each other, occurring through a capacity to become aware of and express judgments. With this account of empirical cognition, I show how the transcendental deduction of the first Critique is most plausibly read as having as its fundamental assumption the thesis that we have empirical cognition, and I provide evidence that Kant (...) understood Hume as granting this assumption. (shrink)

I argue that Kant’s primary epistemological concern in the Critique of Pure Reason’s transcendental deduction is empirical cognition. I show how empirical cognition is best understood as “rational sensory discrimination”: the capacity to discriminate sensory objects through the use of concepts and with a sensitivity to the normativity of reasons. My dissertation focuses on Kant’s starting assumption of the transcendental deduction, which I argue to be the thesis that we have empirical cognition. I then show how Kant’s own subjective deduction (...) fleshes out his conception of empirical cognition and is intertwined with key steps in the transcendental deduction’s arguments that the categories have objective validity and that we have synthetic a priori cognition. (shrink)

The work argues that the self is composed of words and deeds that are founded on an emotional appreciation of reality, which includes notions of what reality is really like; an existential sense of what it means to be human, either abstractly or as part of one’s specific culture/religion; and a sense of how human beings relate to one another, as part of a social system that includes morality. The author compares conclusions from social scientists and historians of religion with (...) insights from the Philosophy of Mind to argue that each self has a tripartite foundation that is emotional, existential, and social.When I turn my reflexion on myself, I never can perceive this self without some one or more perceptions; nor can I ever perceive any thing but the perceptions. 'Tis the composition of these, therefore, which forms the self.—David Hume. (shrink)

Hicks’s impressive grasp of the history of philosophy over the past few centuries enables him to explain postmodernism by identifying its signposts. He lets sensitive analysis of the memorable episodes of post-modernism speak to the essential issues that drive it. His treatment of the importance of Kant’s skepticism in getting the postmodernist engine going down the track is especially instructive. However, Hicks understates, or perhaps does not see, that the origins of postmodernist skepticism are already in what he calls “modernism.” (...) Postmodernists and historians of postmodernism often overlook this because they want to play on the device that modernism really is different in kind from post-modernism. And certainly the latter differs in its radicalization of modernist assumptions. But modernist assumptions nonetheless—whether one calls them “Enlightened” or not—are the remote reasons for post-modernism. Mortimer Adler made this point some years ago in his book, Ten Philosophical Mistakes, in which he argued that the seeds of radical irrationalism, epistemological relativism, and antihumanist nihilism were planted when Hobbes, Descartes, Locke, Berkeley, and Hume disconnected the intellect from real, extramental things and made ideas, states of intramental consciousness, the objects of knowledge. If anti-realism is implicit in modernism, then postmodernism is a working out of modernist assumptions, not a philosophical movement different in kind from modernist philosophies. Postmodernism unmasks modernism, making explicit and radical what is implicit and undeveloped. (shrink)

A number of studies have tested the relationship between a corporation's social and ethical performance and its financial performance. In contrast, this is the first study to demonstrate a link between overall financial performance and an emphasis on ethics as an aspect of corporate governance. It identifies the 26.8 percent of the 500 largest U.S. public corporations that, in their annual report to shareholders, commit to ethical behavior toward their stakeholders or emphasize compliance with their code of conduct. The financial (...) performance of these corporations ranks higher than that of those who do not at a significance level of p = < 0.005, using the 1997 Business Week ranking which averages eight publicly-reported measures of historical financial performance. These findings should motivate more corporations to utilize the principles of Social and Ethical Accounting, Auditing and Reporting (SEAAR). (shrink)

Most scholars think of David Hilbert's program as the most demanding and ideologically motivated attempt to provide a foundation for mathematics, and because they see technical obstacles in the way of realizing the program's goals, they regard it as a failure. Against this view, Curtis Franks argues that Hilbert's deepest and most central insight was that mathematical techniques and practices do not need grounding in any philosophical principles. He weaves together an original historical account, philosophical analysis, and his own (...) development of the meta-mathematics of weak systems of arithmetic to show that the true philosophical significance of Hilbert's program is that it makes the autonomy of mathematics evident. The result is a vision of the early history of modern logic that highlights the rich interaction between its conceptual problems and technical development. (shrink)

The confounding effects of heterogeneity in biological psychiatry and psychiatric genetics have been widely discussed in the literature. We suggest an approach in which heterogeneity may be put to use in hypothesis testing, and may find application in evaluation of the Crespi & Badcock (C&B) imprinting hypothesis. Here we consider three potential sources of etiologic subtypes for analysis.

The target article by Charney on behavior genetics/genomics discusses how numerous molecular factors can inform heritability estimations and genetic association studies. These factors find application in the search for genes for behavioral phenotypes, including neuropsychiatric disorders. We elaborate upon how single causal factors can generate multiple phenotypes, and discuss how multiple causal factors may converge on common neurodevelopmental mechanisms.

Much of the debate about identity in recent decades has been about personal identity, and specifically about personal identity over time, but identity generally, and the identity of things of other kinds, have also attracted attention. Various interrelated problems have been at the centre of discussion, but it is fair to say that recent work has focussed particularly on the following areas: the notion of a criterion of identity; the correct analysis of identity over time, and, in particular, the disagreement (...) between advocates of perdurance and advocates of endurance as analyses of identity over time; the notion of identity across possible worlds and the question of its relevance to the correct analysis of de re modal discourse; the notion of contingent identity; the question of whether the identity relation is, or is similar to, the composition relation; and the notion of vague identity. A radical position, advocated by Peter Geach, is that these debates, as usually conducted, are void for lack of a subject matter: the notion of absolute identity they presuppose has no application; there is only relative identity. Another increasingly popular view is the one advocated by Lewis: although the debates make sense they cannot genuinely be debates about identity, since there are no philosophical problems about identity. Identity is an utterly unproblematic notion. What there are, are genuine problems which can be stated using the language of identity. But since these can be restated without the language of identity they are not problems about identity. (For example, it is a puzzle, an aspect of the so-called “problem of personal identity”, whether the same person can have different bodies at different times. But this is just the puzzle whether a person can have different bodies at different times. So since it can be stated without the language of personal “identity”, it is not a problem about identity, but about personhood.) This article provides an overview of the topics indicated above, some assessment of the debates and suggestions for further reading. (shrink)

Human interaction and communication involve space in multiple ways. This paper examines the spatial and interactional order of a covertly video-taped police interrogation. When the participants enter the interrogation room and become engaged in the interrogation process, the room itself is a constraint and a resource for interaction. While interacting within a built environment, the participants appropriate their material surroundings in ways that constitute a spatial order and make possible certain arguments. This paper examines how the physical structure of the (...) interrogation room is differentially appropriated, used, and filled in by the participants''; territorial and postural manoeuvers over the course of their interaction; and how the spatial structures thus created by the bodily appropriation of the physical locale are subsequently formulated by talk and thereby used as a metaphorical resource to frame the participants'' situated experience. Through this embedded process, the interrogators move the suspect toward confession. (shrink)

Heidegger and East-Asian thought have traditionally been strongly correlated. However, although still largely unrecognized, significant differences between the political and metaphysical stance of Heidegger and his perceived counterparts in East-Asia most certainly exist. One of the most dramatic discontinuities between East-Asian thought and Heidegger is revealed through an investigation of Kitarō Nishida’s own vigorous criticism of Heidegger. Ironically, more than one study of Heidegger and East-Asian thought has submitted that Nishida is that representative of East-Asian thought whose philosophy most closely (...) resembles Heideggerian thought. In words that then and now resound discordantly within the enshrined, established view of Heidegger’s relationship to East-Asian thought, Nishida stated uninhibitedly his own view of Heidegger in the noteworthy statement: “Heidegger is not worth your time… He…does not recognize that which is indispensible and decisive, namely, God.” This present study lays out for the first time in English, the significant differences between the metaphysical and political stances of Nishida and Heidegger, Nishida’s own critique of Heidegger, and Heidegger’s own rather dismal assessment of non-Western philosophy, all of which demonstrate a remarkable, hitherto unrecognized discontinuity between Heidegger and East-Asian thought. (shrink)

This article considers the war against terror in relation to classical tragedy. It uses Heidegger's analysis of Sophocles's play Antigone to argue that human beings are essentially `homeless' and yet our destiny lies in the continual attempt to overcome this homelessness by establishing foundational principles that might bring our journeying to an end. The tragedy of this situation is that the search for foundations and a search for a home invariably bring differing worlds in conflict with each other as their (...) paths to truth collide. Lucien Goldmann's analysis of the tragedy of refusal is also considered in relation to a non-foundational politics that may permit us not only to endure, but actually to affirm our homelessness as an attempt to resist the terror and anabolic militarism that marks the current age. (shrink)

This paper uses argumentation tools such as argument diagrams and argumentation schemes to analyze four examples of argument from analogy, and argues that to proceed from there to evaluating these arguments, features of the context of dialogue need to be taken into account. The evidence drawn from these examples is taken to support a pragmatic approach to studying argument from analogy, meaning that identifying the logical form of the argument by building an argument diagram of the premises and conclusion is (...) not by itself sufficient for argument evaluation. To get further, it is argued, the argument evaluator needs to take into account how this particular argument was used in context to support a conversational goal.Cet article utilise des outils d'argumentation tels que des diagrammes d'argument et des schèmes d'argumentation pour analyser trois exemples d'argument par analogie, et soutient que pour évaluer ces arguments de manière adéquate, il est nécessaire de tenir compte du contexte d'utilisation de l'argument. Ces exemples suggèrent que l’étude des arguments par analogie à partir de seulement l’identification de leur forme logique n'est pas adéquate. Pour aller plus loin, on avance que l'analyste d'argument doit prendre en compte comment un argument particulier a été utilisé dans un contexte pour soutenir un but conversationnel. (shrink)

This chapter describes the Danish church, with the focus centered primarily on its life during the years 1835 to 1855 when Søren Kierkegaard was productive. The beginnings of the church up to 1835 are briskly examined, and then contributions of Jacob Peter Mynster, Nicolai Frederik Severin Grundtvig, and Hans Lassen Martensen are delineated. These three figures have been chosen because of their importance both for the Danish church and for Kierkegaard. The chapter ends with a few comments on some creative (...) thinkers who find in Kierkegaard's critique a resource for critically reforming the church so that it might more appropriately serve its intended purpose. At points in the chapter, the analysis utilizes the Kierkegaardian categories of the objective and the subjective. (shrink)

Corporate governance scholarship focuses on executive malfeasance, specifically its antecedents and consequences. Academic efforts primarily focus on prevention while practitioners are often left to hold firms and executives (including directors) accountable through a variety of sanctions. Even so, executive malfea­sance still occurs even in the face of the vast resources used to monitor, control, and penalize firms and executives. In this paper, we posit equity markets do not adequately penalize firms for inaccurate earnings reports. Using a sample of 129 firms (...) identified by the U.S. General Accounting Office for reporting fraudulent earnings in 10K filings, we found support for our assertion. Consequently, the one party who may benefit but escape accountability is firm shareholders. Moreover, we find little empirical evidence that the subset of firms sanctioned by the SEC is penalized more heavily than the full sample by markets at the time they report and correct their 10K filings. Our results raise serious questions whether such mana­gerial opportunism can be eradicated given the apparent lack of consequences in equity markets for investors. We also question whether the SEC is able to discern between fraud and error in financial reporting and its implications. (shrink)

It has become apparent that the debate between scientific realists and constructive empiricists has come to a stalemate. Neither view can reasonably claim to be the most rational philosophy of science, exclusively capable of making sense of all scientific activities. On one prominent analysis of the situation, whether we accept a realist or an anti-realist account of science actually seems to depend on which values we antecedently accept, rather than our commitment to “rationality” per se. Accordingly, several philosophers have attempted (...) to argue in favour of scientific realism or constructive empiricism by showing that one set of values is exclusively best, for anyone and everyone, and that the downstream choice of the philosophy of science which best serves those values is therefore best, for anyone and everyone. These efforts, however, seem to have failed. In response, I suggest that philosophers of science should suspend the effort to determine which philosophy of science is best for everyone, and instead begin investigating which philosophy of science is best for specific people, with specific values, in specific contexts. I illustrate how this might be done by briefly sketching a single case study from the history of science, which seems to show that different philosophies of science are better at motivating different forms of scientific practice. (shrink)

Attempts to articulate the real meaning or ultimate significance of a famous theorem comprise a major vein of philosophical writing about mathematics. The subfield of mathematical logic has supplie...

The paper was read at a symposium in Eastern International Meeting of the American Academcy of Religion, Alfred, N.Y. April 16–17, 1993.

Narrow mental content is a kind of mental content that does not depend on an individual's environment. Narrow content contrasts with “broad” or “wide” content, which depends on features of the individual's environment as well as on features of the individual. It is controversial whether there is any such thing as narrow content. Assuming that there is, it is also controversial what sort of content it is, what its relation to ordinary or “broad” content is, and how it is determined (...) by the individual's intrinsic properties. (shrink)

Interviewers routinely orient to applicant files as they produce first pair parts that forward the business of the interview. As they do so, they make clear what they know, whether they already know it or are discovering it in the moment, whether it comes from the file in hand, and whether the applicant holds primary rights to confirm or amend that information. In these moments, participants work out issues of epistemic authority through an orchestration of multimodal behaviors, including talk, gesture, (...) gaze, and touch. Our analysis focuses specifically on two discourse slots: when interviewers confirm specific information in side sequences; and when they gloss and assess general information while calling for an account. In the former, interviewers display minimal knowledge and secondary epistemic authority; in the latter, they show strong knowledge and assert primary epistemic authority. This article demonstrates how epistemic authority, negotiated through embodied talk-in-interaction, contributes to how interviews unfold. (shrink)

A decolonial practice and understanding of education (whether theological or otherwise) requires engaging, subverting, deposing and reimagining a whole ecology of imaginaries, practices, structures, institutionalities, traditions, power asymmetries etc.: a task that is far beyond the capacities of any individual, community or even generation. Cognisant of this reality, the article foregrounds the question of pedagogy in theological education (but only as an integral part of the colonial/decolonial ecology of education) and argues that in so far as our pedagogies in theological (...) education treat students primarily as ‘thinking creatures’, we are engaging in a dis-membering pedagogy that reproduces the coloniality of being. I identify a Cartesian anthropology (‘ego cogito sum’) – engendering a host of dualisms giving artificial supremacy to certain dimensions of reality over others – as a key animating source of dis-membering pedagogies. Drawing on the ‘pedagogical excess’ (i.e. underexplored pedagogical themes) in the theological anthropology of Simon Maimela in conversation with pedagogical visions that cohere and extend his anthropological commitments, I argue that a re-membering pedagogy is, at minimum: a pedagogy of performative action, embodiment and (community based) liminality. I argue throughout the article that in the work of re-sourcing our animating anthropologies and re-imagining our pedagogies, we are engaged in the healing work of re-membering that which coloniality has torn apart: theory and practice, mind and body, the individual and relationality, the student and the teacher, the theological school and society. Contribution: This article outlines my attempts to theoretically and theologically ground (and extend) my espoused pedagogical commitments forged at the intersection of my community work and teaching as a theological educator in an undergraduate BTh programme. This article invites other theological educators to become conscious of the theological anthropology that their espoused pedagogical commitments assume and reflect on the pedagogical commitments that their theological anthropology entails, especially as it relates to the ongoing calls for the Africanisation/decolonisation of theological education in South Africa. (shrink)

The loss of life that resulted from the sinking of the fisheries training vessel EhimeMaru by the nuclear submarine USSGreeneville off Hawaii in February 2001 exemplifies the risks to United States–Japan alliance relations posed by US global military deployments. Following a pattern of incidents involving the US military in Japan itself, the collision violated Japanese expectations of benevolence from its stronger partner and put considerable pressure on the government to seek public apology and reassurance. This article examines the interplay of (...) culture, national security interests and domestic politics in framing both perceptions and diplomacy during the crisis. While differences at both the cultural and security levels complicated diplomacy, asymmetry in the respective domestic political stakes, combined with overriding and largely congruent security interests, helped the United States to provide Japan with the requisite reassurance. After a decade of alliance drift, both Japan and the United States were determined to forestall defection by their alliance partner. (shrink)

This volume examines the Kierkegaard-Martensen relationship, establishing ways in which the speculative theologian Martensen was a source for Kierkegaards thought. Kierkegaard's relationship with Martensen was multidimensional and volatile.

Curt Verschoor on Ethics is a compilation of the best business ethics columns that will continue for years forward to be of lasting educational value. In a company setting, the columns can function as the basis for discussion on proper business ethics. In academia, the columns can serve as assigned readings over significant ethics events and issues. Some topics that are covered in the columns include: value of a strong ethical culture, studies of ethical and unethical culture, public and management (...) accounting ethics, ethics of executive compensation, international ethics standards, fraud case studies, small organization fraud studies, regulation and enforcement, whistleblowing, sustainability and integrated reporting, tax avoidance issues, students. (shrink)

For evolutionary biologists, the concept of chance has always played a significant role in the formation of evolutionary theory. As far back as Greek antiquity, chance and "luck" were key factors in understanding the natural world. Chance is not just an important concept; it is an entire way of thinking about nature. And as Curtis Johnson shows, it is also one of the key ideas that separates Charles Darwin from other systematic biologists of his time. Studying the concept of (...) chance in Darwin's writing reveals core ideas in his theory of evolution, as well as his reflections on design, purpose, and randomness in nature's progression over the course of history.In Darwin's Dice: The Idea of Chance in the Thought of Charles Darwin, Curtis Johnson examines Darwin's early notebooks, his collected correspondence, and most of his published writing to trace the evolution of his ideas about chance in evolution. This proved to be one of Darwin's most controversial ideas among his reading public, so much so that it drew hostile reactions even from Darwin's scientific friends, not to mention the more general reader. The firestorm of criticism forced Darwin to forge a retreat, not in terms of removing chance from his theory--his commitment to it was unshakable--but in terms of how he chose to present his theory. Briefly, by changing his wording and by introducing metaphors and images, Darwin succeeded in making his ideas seem less threatening than before without actually changing his views. Randomness remained a focal point for Darwin throughout his life. Through the lens of randomness, Johnson reveals implications of Darwin's views for religion, free will, and moral theory. Darwin's Dice presents a new way to look at Darwinist thought and the writings of Charles Darwin. (shrink)