(2013). Life, the Unhistorical, the Suprahistorical: Nietzsche on History. International Journal of Philosophical Studies: Vol. 21, No. 1, pp. 64-91. doi: 10.1080/09672559.2012.744532.

The seventh edition of this pragmatic guide to determining right and wrong in the workplace is updated with new case studies and ancillary materials to combine stakeholder perspectives with a deep dive on workplace ethics issues. Using a unique stakeholder-based approach, this book takes business ethics out of the theory realm and provides practical ways to analyze any business decision. Including dozens of cases, Joseph Weiss looks beyond the impacts of ethical lapses on share price and profit to focus (...) on relationships between stakeholders, including individuals, groups, corporations, and governments. The new seventh edition includes seven new cases and ten new Point/Counterpoint exercises, which challenge students to argue both sides of a contemporary issue. It incorporates the latest research as well as updated cases dealing with recent scandals at organizations such as Boeing, Facebook, and Uber. Professors will have access to online support, including teaching notes, PowerPoint slides, and sample tests. The book is equipped with a step-by-step guide to implementing stakeholder analysis, tips to help students apply ethical principles in their personal and professional lives, and comprehensive coverage of employee workplace issues. Addressing relevant topics such as risk management, preferential hiring, and sexual harassment in conjunction with the digital divide, bribery, the environment, and more, Business Ethics, seventh edition explores ethical implications in today's increasingly interconnected global business environment. (shrink)

Nietzsche was a philosopher who prided himself, in deliberate contradistinction with previous philosophers, on his ‘historical sense’. But this leaves many questions unanswered about the precise role of the historical in Nietzsche’s philosophy. Perhaps most importantly, can the conception of genealogy in Nietzsche’s later philosophy, as a revised historical method, be taken to represent his mature philosophical methodology in general? I argue, firstly, that there is considerable continuity between Nietzsche’s conceptions of history in the early essay ‘On the uses and (...) disadvantages of history for life’ and those of his later philosophy. The former can therefore be used as a resource for understanding the latter. Through a reading of the early history essay I demonstrate that Nietzsche’s conception of the historical here is intimately bound up with the notion of the ‘unhistorical’ and that it is precisely renewed access to the unhistorical which is required in order for history to be conducive to the flourishing of humanity. I go on to contend that this holds for Nietzsche’s later writings as well, and that genealogy, being purely historical, must therefore be seen as one subsidiary part of a broader philosophy in which the unhistorical will play, literally, a vital role. (shrink)

This book critically assesses arguments for the existence of the God of classical theism, develops an innovative account of objects’ persistence, and defends new arguments against classical theism. The authors engage the following classical theistic proofs: Aquinas’s First Way, Aquinas’s De Ente argument, and Feser’s Aristotelian, Neo-Platonic, Augustinian, Thomistic, and Rationalist proofs. The authors also provide the first systematic treatment of the ‘existential inertia thesis’. By connecting the thesis to relativity theory and recent developments in the philosophy of physics, and (...) by developing a variety of novel existential-inertia-friendly explanations of persistence, they mount a formidable new case against classical theistic proofs. Finally, they defend new arguments against classical theism based on abstract objects and changing divine knowledge. The text appeals to students, researchers, and others interested in classical theistic proofs, the existence and nature of God, and the ultimate explanations of persistence, change, and contingency. (shrink)

The book combines philosophical exposition and legal analysis, and pays special attention to issues of tort law.

While engaging in rich discussion, Conspiracy Theories analyzes current arguments and evidence while providing real-world examples so students can contextualize and visualize the debates. Each chapter addresses important current questions, provides conceptual tools, defines important terms, and introduces the appropriate methods of analysis.

We examine two competing solutions to Benardete paradoxes: causal finitism, according to which nothing can have infinitely many causes, and the unsatisfiable pair diagnosis (UPD), according to which such paradoxes are logically impossible and no metaphysical thesis need be adopted to avoid them. We argue that the UPD enjoys notable theoretical advantages over causal finitism. Causal finitists, however, have levelled two main objections to the UPD. First, they urge that the UPD requires positing a ‘mysterious force’ that prevents paradoxes from (...) arising. Since such a force is implausible, the UPD is in trouble. Second, they employ recombination or patchwork principles to argue that paradoxical situations would be possible if causal finitism were false. Since such situations are not possible, causal finitism is true, and so a substantive metaphysical thesis is needed to avoid the paradoxes. We argue that the UPD proponent can successfully respond to these objections. (shrink)

[1] Biographie, Philosophie, Praxis -- [2] Het spel van het naamloze / naar een concept van Joseph Kosuth.

This anthology of essays on the work of David Kaplan, a leading contemporary philosopher of language, sprang from a conference, "Themes from Kaplan," organized by the Center for the Study of Language and Information at Stanford University.

It is plausible to think that practices of caring are partly constituted by a caregiver's commitment to a cared-for. However, discussions of caring often contain no explicit discussion of such commitments, and do not attempt to draw any philosophical conclusions from the nature of caring relations as committed. A discussion of caring practices that emphasizes the importance of commitment therefore has the potential to generate important new insights for our understanding of caring. This essay begins that project by arguing that (...) a commitment-centric conception of caring entails the truth of moral partialism. Although many care-ethicists are sympathetic to partialism, the arguments in its defense remain controversial. As I show in this article, however, partialism is necessarily true given the committed nature of caring. This is because the concept of commitment is itself a necessarily partial one: to say that we are equally committed to everyone or everything is equivalent to saying that we are not committed to anything. Thus, when viewed as a species of commitment, it is part of the concept of caring that it requires us to put the needs of those we care for before the needs of those unknown to us. (shrink)

The aim of this article is to fill a certain gap in the assessment of relativism by drawing on Joseph Ratzinger’s (1927–2022) criticism of the normative transformation since Kant. During the Enlightenment, Natural Law was doubted as a cultural feature of Christianity that had no bearing on pluralist society. Consequently, this jurisprudential tradition underwent de-Hellenization and branched out in radical directions, the most decisive of which was Kant’s post-metaphysical system of natural values. Positivism and German Idealism attempted to restore (...) the unity of philosophy that Kant’s philosophy had disrupted. Yet even more influentially, in the nineteenth and twentieth centuries it was Marxism that relativized the doxological aspect of normativity by emphasizing the importance of praxis. Since philosophy became neither an exact science as Kant had conceived it to be, nor a practical programme for social justice as Marxism had promised, the Existentialists, and particularly Sartre, advocated a more radical philosophy of freedom. Ratzinger argues that despite the nuances of post-Kantian philosophy, Positivism, Existentialism, and Marxism failed to comprehend the human condition and that the positivist method resulted in an overwhelming relativism that has reduced normativity to a matter of correct procedures rather than regarding it as the foundation of the inviolable dignity of the human being. (shrink)

According to agent-based approaches to virtue ethics, the rightness of an action is a function of the motives which prompted that action. If those motives were morally praiseworthy, then the action was right; if they were morally blameworthy, the action was wrong. Many critics find this approach problematically insensitive to an act’s consequences, and claim that agent-basing fails to preserve the intuitive distinction between agent- and act-evaluation. In this article I show how an agent-based account of right action can be (...) made sensitive to an act’s consequences. According to the approach which I defend, an action is right just in case it realizes an agent’s morally praiseworthy motive. Conversely, an action is wrong just in case it realizes a morally blameworthy motive. Specifying act-evaluation in terms of the realization, rather than the expression, of an agent’s motives allows an agent-based approach to distinguish between agent- and act-evaluation. This is because an agent may act from a morally praiseworthy motive, but fail to realize that motive. Her action will therefore not have been the right one, despite its being the expression of morally praiseworthy motives. (shrink)

In eighteenth century England, there were thinkers who said they were Christian deists and claimed pure, original Christianity was deism. Most scholars do not believe these thinkers were sincere about their religious beliefs, but there are many good reasons to believe they were. Three English deists have the best claim to be considered Christian deists because they alone called themselves Christian deists or called their ideas those of a Christian deist. These three thinkers, Matthew Tindal, Thomas Morgan, and Thomas Amory, (...) developed a theology in which Christianity was deism and natural religion. The important point, though, was that their version of natural religion included supernatural elements as well as true religious piety. When read closely, these three thinkers believed in miracles, revelation, prayer, and continuing direct divine inspiration. The Christian deists were neither conventional deists nor traditional Christians. Nevertheless, it is not legitimate to exclude them from either category as some scholars do. They cannot be excluded from the category of ‘Christian’ on the basis their contemporaries all saw them as non-Christian. They also cannot be excluded from the category of ‘deists’ because they were pious and believed in an active God. (shrink)

Moral distress has been the subject of extensive research and debate in the nursing ethics literature since the mid-1980s, but the concept has received comparatively little attention from those working outside of applied ethics. In this article, I defend a care ethical account of moral distress, according to which the phenomenon is the product of an agent’s inability to live up to one of her caring commitments. This account has a number of attractions. First, it places a greater emphasis on (...) the importance of the relationship between the caregiver and her cared-for than that found in previous accounts. Second, it does not make problematic assumptions about the correctness of a caregiver’s moral judgments, as has been claimed in relation to previous accounts of moral distress. Finally, my account allows for a clear conceptual distinction to be drawn between moral distress and other forms of negative moral emotion such as guilt and regret. Earlier accounts draw this distinction by appealing to the causal aetiology of moral distress, but as I show here, such appeals are ultimately unsuccessful unless they are made from an explicitly care ethical starting point. One of the implications of my account is that moral distress has the potential to occur in the context of any caregiving relationship. This claim is explored in the final section of the paper, in relation to student-teacher and parent-child caregiving. (shrink)

Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions (...) that have dominated how these professional domains have been conceived, practiced, and institutionalized. (shrink)

In this paper, I argue that care ethics should be understood as a form of value pluralism. Writers on the ethics of care tend not explicitly to address issues in the theory of value, although much of what has been written about care ethics may be taken to suggest that it endorses some form of value monism. I argue against this conception of care ethics by showing that the practical reality of caregiving is more accurately represented by a pluralist account (...) of value. Practices of care are plausibly guided by a number of distinct and potentially conflicting values. These include quality of life, autonomy, dignity, personal development, and the value of nurturant relationships. Whilst caring takes each of these values to be important in its own right, they are not always jointly realisable, and carers are sometimes forced to promote one such value at the expense of another. The possibility of conflict between values is, of course, precisely what a pluralist conception of value tells us to expect. In this respect, then, value pluralism more faithfully reflects the reality of caregiving than does value monism, and care ethicists ought for this reason to endorse it. (shrink)

Research suggests that reducing rates of drug addiction requires a range of physical spaces where drug users and counselors can meet, build community, and work together. The efficacy of this ‘social infrastructure,’ however, depends not just on how its shared spaces facilitate access to social networks, but on how institutional rules and norms govern the social interaction that takes place in those spaces. I suggest that institutional norms nurture sobriety to the extent that the social arrangements they foster are (i) (...) discretionary, since individuals trying to re-establish sobriety have heterogeneous social preferences; (ii) unconditional, since individuals’ efforts to re-achieve sobriety frequently involve setbacks; and (iii) low-pressure, since individuals may find extraneous turmoil damaging to their renascent sobriety. To the extent that institutional norms facilitate contrary social arrangements, shared settings are liable to backfire—to undermine or at least fail to nurture sobriety—which I illustrate using the case of sobriety-oriented organizations in the Boston area. Critically, while the first two aspects are governed largely by intra-organizational norms, the third is governed by norms between multiple sobriety-oriented organizations. Upholding healthful local norms, then, demands commitment at both the organization and system levels. (shrink)

It does not derive its authority, as many authors have supposed, from some logically prior discipline, whether physics, economics, or philosophy, these ultimately depend on law itself, in its fundamental expression of human intellect and purpose. Law, he holds, is inseparably connected to everything in the world that goes to make up personal identity and meaning.

The classic follow-up to the bestselling "The Crack in the Cosmic Egg " - Explains the process of acculturation and the mechanisms that create our self-limiting "cosmic egg" of consensus reality - Reveals how our biological development innately creates a "crack" in our cosmic egg--leaving a way to return to the unencumbered consciousness of childhood - Explores ways to discover and explore the "crack" to restore wholeness to our minds and reestablish our ability to create our own realities In this (...) classic follow-up to his bestselling "The Crack in the Cosmic Egg," Joseph Chilton Pearce explains the process of acculturation and the mechanisms that create our self-limiting "cosmic egg" of consensus reality. Laying the groundwork for his later classic "Magical Child," Pearce shows that we go through early childhood connecting with the world through our senses. With the development of language and the process of acculturation not only do our direct experiences of the world become much less vivid but our innate states of nonordinary consciousness become suppressed. Trapped in a specific cultural context--a "cosmic egg"--we are no longer able to have or even recognize mystical experiences not mediated by the limitations of our culture. Motivated primarily by a fear of death, our enculturation literally splits our minds and prevents us from living fully in the present. Drawing from Carlos Castaneda's writings about Don Juan and the sense of "body-knowing," Pearce explores the varieties of nonordinary consciousness that can help us return to the unencumbered consciousness of our infancy. He shows that just as we each create our own cosmic egg of reality through cultural conditioning, we also innately create a "crack" in that egg. Ultimately certain shifts in our biological development take place to offset acculturation, leaving an avenue of return to our primary state. Pearce examines the creation of the "egg" itself and ways to discover its inherent cracks to restore wholeness to our minds, release us from our fear of death, and reestablish our ability to create our own realities through imagination and biological transcendence. (shrink)

EJPAP – This is going to be an informal conversation about the history of American philosophy, about yourself in the history of American Philosophy. Basically, we have four parts of the interview. When and how you encountered pragmatism and what interested you in it, if you think there is an American tradition of philosophy, and then about yourself in this tradition. And then your view about the prospect of the future, your prophecies. It is part of your profile to have (...) a clear view of the fu... (shrink)

The tension between beauty and technology is evinced in the modern distinction within technē itself between technology and “fine art.” Yet while beauty,as Kant observes, is never a means to an end, neither is it an “end in itself.” Beauty points beyond itself while refusing subordination to human interests. Both its noninstrumentality and its self-transcending character I trace to the intrinsic necessity of the beautiful, which is essentially impersonal while paradoxically being an object of love. I suggest that we conceive (...) of beauty as an “anonymous voice,” and I relate the latter to Heidegger’s critique of modern technology as a projection upon nature of “resource being.” I conclude that technology can be creative rather than destructive of beauty when it lets natural ends, which are inescapably in conflict with one another, transcend themselves through self-sacrifice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 299-303 [Access article in PDF] Book Review Asian Religions in America: A Documentary History Asian Religions in America: A Documentary History. Edited by Thomas A. Tweed and Stephen Prothero. New York: Oxford University Press, 1999. 416 pp. Although this book is not about interreligious dialogue per se, it makes several important contributions to it. Two of the necessities for successful interreligious dialogue are a knowledge (...) of the religions of other cultures and an awareness of one's own culture's past misinterpretations of these religions in order to guard against repeating them. This book helps accomplish both of these aims very well. First it helps to understand Asian religions as they are practiced in the United States. This book discusses Hinduism, Buddhism, Shinto, and Chinese religions in America, and it includes selections on Jainism and Sikhism; (it excludes Islam as a monotheistic religion with Middle Eastern roots). Second, the book adroitly catalogues the ways that Americans have misinterpreted Asian religions in the past. Its selections demonstrate that two of the worst errors that Americans commit in dealing with Asian religions is either romanticizing them as being all "spiritual," and thus categorically different from the "worldly" West, or of ignoring their diversity. Anyone reading these selections will be less likely to repeat these errors.The book is an anthology of primary documents with well-written, brief introductions to the selections. Its aim is not just to describe Asian religions in America, but also to document American encounters with Asian religions since the American Revolution. The book is organized historically in four major sections: 1784-1840, 1840-1924, 1924-1964, and 1965 to the present. Within each historical section, the authors have chosen selections that illustrate how Americans during that time viewed Asian religions, how Asian religions were practiced in the U.S., and how Asian religions influenced American culture during that time period.The first section (1784-1840) is, not surprisingly, the shortest. It has one chapter on how Americans abroad viewed Asian religions and another chapter on how those at home viewed Asian religions. This period is dominated by a belief that Christianity is the one, true religion; Asian religions by contrast, are full of "debasing superstitions and cruel abominations" (p. 58). Even those who try to get beyond such crude views demonstrate a gross ignorance of Asian religions. For example, Hannah Adams (the first woman in America to support herself through writing) claimed that the Dalai Lama was the spiritual leader or "pope" of China as well as Tibet (p. 55). Better informed and more balanced are the comments from two of the period's most important intellectuals, Benjamin Franklin and John Adams. Franklin, like other Deists, admired Confucian naturalism and humanism, and he reprinted excerpts of Confucius in the Pennsylvania Gazette. John Adams defended the sublimeness of Indian religion, claiming that it had heavily influenced Greek philosophy because Pythagoras had learnt his most important doctrines there.The second section (1840-1924) has six chapters covering missionaries and their [End Page 299] critics, literary encounters with Asian religions, the World Parliament of Religions, the immigrant experience in America, academic discussions, and American sympathizers and converts to Asian religions. Several selections from nineteenth-century dictionaries and books show how Asian religions were commonly perceived at the time. While there was growing sophistication about Asian religions, the period's most popular book on the subject (James Freeman Clarke, Ten Great Religions) still maintained that only Christianity had the fullness of truth and Asian religions were static and stunted. On the other hand, this section balances out Christian triumphalism with some excerpts from Henry Steel Olcott and other Americans who converted to Asian religions. Substantial selections from Emerson, Whitman, Thoreau, and T. S. Eliot reveal how Asian religions deeply influenced the most important writers of the time.The third section (1924-1964) has four chapters dealing with the closing of America to Asian immigrants, Hindu gurus and their disciples in America, Buddhist masters and their students, and one on artists and missionaries. It reprints sections of the Asian exclusion act of 1924... (shrink)

Caregiving relationships are often characterized by an imbalance of power between the caregiver and her cared-for. The danger that this power will be abused is a source of serious moral concern. In this article, I argue that the risk of an abuse of power sometimes stems not from the possession of power itself, but from the very nature of caring relationships. This is because carers must be prepared to exercise non-minimal amounts of power over their cared-fors, even if doing so (...) is likely to cause the cared-for distress or even pain. This means that caring itself, rather than the malign influence of power dynamics, generates a risk of unintentional abuse. One of the ways in which this risk can be reduced, I argue, is by trying to avoid an exclusive focus on the outcomes of care, and by paying more attention to the way in which that care is delivered. (shrink)

The thesis of the present volume is critical and dual. (1) Present day philosophy of man and sciences of man suffer from the Greek mis taken polarization of everything human into nature and convention which is (allegedly) good and evil, which is (allegedly) truth and fal sity, which is (allegedly) rationality and irrationality, to wit, the polar ization of all fields of inquiry, the natural and social sciences, as well as ethics and all technology, whether natural or social, into the (...) totally positive and the totally negative. (2) Almost all philosophy and sci ences of man share the erroneous work ethic which is the myth of man's evil nature - the myth of the beast in man, the doctrine of original sin. To mediate or to compromise between the first view of human nature as good with the second view of it as evil, sociologists have devised a modified utilitarianism with deferred gratification so called, and the theory of the evil of artificial competition (capitalist and socialist alike) and of keeping up with the Joneses. Now, the mediation is not necessary. For, the polarization makes for abstract errors which are simplistic views of rationality, such as reductionism and positivism of all sorts, as well as for concrete errors, such as the disposition to condemn repeatedly those human weaknesses which are inevitable, namely man's inability to be perfectly rational, avoid all error, etc. , thus setting man against himself as all too wicked. (shrink)

Proceedings of a conference held in Apr. 2008 in Washington, D.C.

When I say ‘pain’, it is clearly a singular phenomenon. Yet if I ask for an example, you can provide many varying instances that confound the idea of its singularity. How can a pinprick be of the same thing as depression or grief? This study maintains the singularity of pain by exploring the process and structure of its experience to account for its variance and its subjectivity. Heidegger’s Being and Time provides the pathway to achieving this, where we comprehend how (...) pain’s myriad manifestations, and their inherent subjectivity, relate to our way of Being – the meaningful horizon through which we encounter pain. The study comes to tie the process of encountering pain with a structure that suffering provides, which explains both the variance and the subjectivity of the pain experience. This can then be mapped onto individual experiences of a singular phenomenon to understand how they arose and what has conditioned them. (shrink)

This chapter takes the form of a discussion between the editors of this volume and Joseph Agassi, regarding the relationship between methodological individualism and institutional individualism. The focus is on Agassi’s interpretation of traditional methodological individualism in terms of psychologism; the role of institutions and structural factors in social explanation; Popper’s theory of World 3; the application of Weber’s interpretative approach—Verstehen—to typical ways of thinking and acting; and the Austrian School of economics.

This volume is focused on understanding a key idea in modern semantics-direct reference-and its integration into a general semantics for natural language.

Joseph Margolis, known for his considerable contributions to the philosophy of art and aesthetics, pragmatism, and American philosophy, has focused primarily on the troublesome concepts of culture, history, language, agency, art, interpretation, and the human person or self. For Margolis, the signal problem has always been the same: how can we distinguish between physical nature and human culture? How do these realms relate? _The Cultural Space of the Arts and the Infelicities of Reductionism_ identifies a conceptual tendency that can (...) be drawn from the work of the twentieth century's best-known analytic philosophers of art: Arthur Danto, Richard Wollheim, Kendall Walton, Nelson Goodman, Monroe Beardsley, Noël Carroll, and Jerrold Levinson, among others. This trend threatens to impoverish our grasp and appreciation of the arts by failing to do justice to the culturally informed nature of the arts themselves. Through his analysis, Margolis sets out to retrieve an adequate picture of the essential differences between physical nature and human culture—particularly through language, history, meaning, significance, the emergence of the human self or person, and the essential features of human life—all to explain how such difference bears on our perception of paintings and literature. Clearly argued and provocatively engaging, Margolis's work reestablishes what is essential to a productive encounter with art. (shrink)

The contingentist/inevitabilist debate contests whether the results of successful science are contingent or inevitable. This article addresses lingering ambiguity in the way contingency is defined in this debate. I argue that contingency in science can be understood as a collection of distinct concepts, distinguished by how they hold science contingent, by what elements of science they hold contingent, and by what those elements are contingent upon. I present a preliminary taxonomy designed to characterize the full-range positions available and illustrate that (...) these constitute a diverse array rather than a spectrum. (shrink)

One of the greatest revolutions in mathematics occurred when Georg Cantor promulgated his theory of transfinite sets. This revolution is the subject of Joseph Dauben's important studythe most thorough yet writtenof the philosopher and mathematician who was once called a "corrupter of youth" for an innovation that is now a vital component of elementary school curricula.Set theory has been widely adopted in mathematics and philosophy, but the controversy surrounding it at the turn of the century remains of great interest. (...) Cantor's own faith in his theory was partly theological. His religious beliefs led him to expect paradoxes in any concept of the infinite, and he always retained his belief in the utter veracity of transfinite set theory. Later in his life, he was troubled by recurring attacks of severe depression. Dauben shows that these played an integral part in his understanding and defense of set theory. (shrink)