This is a review article on Franz Brentano’s Descriptive Psychology published in 1982. We provide a detailed exposition of Brentano’s work on this topic, focusing on the unity of consciousness, the modes of connection and the types of part, including separable parts, distinctive parts, logical parts and what Brentano calls modificational quasi-parts. We also deal with Brentano’s account of the objects of sensation and the experience of time.

The author of this text argues that the methodological issues in bioethics mirrors the experience of moral pluralism in a secular society. The different methods that have been used in the field reflect the different moral views found in a pluralistic society.

Experts from wine tasters to radiologists to bird watchers have all undergone perceptual learning-long-term changes in perception that result from practice or experience. Philosophers have been discussing such cases for centuries, from the 14th-century Indian philosopher Vedanta Desika to the 18th-century Scottish philosopher Thomas Reid, and into contemporary times. -/- This book uses recent evidence from psychology and neuroscience to show that perceptual learning is genuinely perceptual, rather than post-perceptual. It also offers a taxonomy for classifying cases in the philosophical (...) literature. In some cases, perceptual learning involves changes in how one attends; in other cases, it involves a learned ability to differentiate two properties, or to perceive two properties as unified. Connolly uses this taxonomy to rethink several domains of perception in terms of perceptual learning, including multisensory perception, color perception, and speech perception. -/- As a whole, the book offers a theory of the function of perceptual learning. Perceptual learning embeds into our quick perceptual systems what would be a slower task were it to be done in a controlled, cognitive manner. A novice wine taster drinking a Cabernet Sauvignon might have to think about its features first and then infer the type of wine, while an expert can identify it immediately. This learned ability to immediately identify the wine enables the expert to think about other things like the vineyard or the vintage of the wine. More generally, perceptual learning serves to free up cognitive resources for other tasks. This book offers a comprehensive empirically-informed account, and explores the nature, scope, and theoretical implications of perceptual learning. (shrink)

Presents the results of our study comparing two different approaches (those of Goodwin and Darley 2008, and Sarkissian et al. 2011) to empirically measuring people's belief in moral objectivity. Examines the relationship between belief in moral objectivity and two other metaethical attitudes: belief in moral progress and belief in a just world.

Robert Sparrow (among others) claims that if an autonomous weapon were to commit a war crime, it would cause harm for which no one could reasonably be blamed. Since no one would bear responsibility for the soldier’s share of killing in such cases, he argues that they would necessarily violate the requirements of jus in bello, and should be prohibited by international law. I argue this view is mistaken and that our moral understanding of war is sufficient to determine blame (...) for any wrongful killing done by autonomous weapons. Analyzing moral responsibility for autonomous weapons starts by recognizing that although they are capable of causing moral consequences, they are neither praiseworthy nor blameworthy in the moral sense. As such, their military role is that of a tool, albeit a rather sophisticated one, and responsibility for their use is roughly analogous to that of existing “smart” weapons. There will likely be some difficulty in managing these systems as they become more intelligent and more prone to unpredicted behavior, but the moral notion of shared responsibility and the legal notion of command responsibility are sufficient to locate responsibility for their use. (shrink)

This collection brings together cutting-edge research on the metaphysics of human nature and soul-body dualism.Kevin Corcoran's collection, Soul, Body, and ...

I provide a method of measuring the inconsistency of a set of sentences from 1-consistency, corresponding to complete consistency, to 0-consistency, corresponding to the explicit presence of a contradiction. Using this notion to analyze the lottery paradox, one can see that the set of sentences capturing the paradox has a high degree of consistency (assuming, of course, a sufficiently large lottery). The measure of consistency, however, is not limited to paradoxes. I also provide results for general sets of sentences.

This paper seeks to uncover and rationally reconstruct four theoretical prescriptions that H. L. A. Hart urged philosophers to observe and follow when investigating and theorizing about the nature of law. The four prescriptions may appear meager and insignificant when each is seen in isolation, but together as an inter-connected set they have substantial implications. In effect, they constitute a central part of Hart’s campaign to put philosophical investigations about the nature of law onto a path to a genuine research (...) program. The paper takes note of certain prevalent and robust trends in contemporary legal philosophy that detract its practitioners from the four prescriptions, and that have them revert to the some older modes of thinking from which Hart sought a decisive break. A number of contemporary legal philosophers’ views and commitments are taken up and assessed, and in particular those of John Gardner and Leslie Green. (shrink)

I propose that empirical procedures, like computational procedures, are justified in terms of truth-finding efficiency. I contrast the idea with more standard philosophies of science and illustrate it by deriving Ockham's razor from the aim of minimizing dramatic changes of opinion en route to the truth.

This paper focuses on an influential line of response to the exclusion problem for nonreductive physicalism, one defended with the most subtlety by Karen Bennett. According to this line of thought, a successful nonreductive response to the exclusion problem, a response that allows one to maintain each of the core components of nonreductive physicalism, may consist in showing that the manner in which the effects of mental causes also have distinct and sufficient physical causes is disanalogous to other types of (...) cases in which an effect may have distinct sufficient causes. After laying out the formulation of the problem that Bennett endorses, along with her response to the problem, I offer an initial critique of this response insofar as it is couched in terms of her preferred formulation. I then present a general critique of disanalogy-style responses to the exclusion problem. I argue that extant implementations of this strategy are at best underdeveloped, and suggest that lack of clarity in the use of “overdetermination” may function to mask the shortcomings of this strategy. While others have questioned the details of such responses, the worries that I raise concern the very logic of the exclusion problem and how such responses fit into this logic. (shrink)

The positions of Frege, Russell and Wittgenstein on the priority of complexes over (propositional) functions are sketched, challenging those who take the "judgment centered" aspects of the Tractatus to be inherited from Frege not Russell. Frege's views on the priority of judgments are problematic, and unlike Wittgenstein's. Russell's views on these matters, and their development, are discussed in detail, and shown to be more sophisticated than usually supposed. Certain misreadings of Russell, including those regarding the relationship between propositional functions and (...) universals, are exposed. Wittgenstein's and Russell's views on logical grammar are shown to be very similar. Russell's type theory does not countenance types of genuine entities nor metaphysical truths that cannot be put into words, contrary to conventional wisdom. I relate this to the debate over "inexpressible truths" in the Tractatus. I lastly comment on the changes to Russell's views brought about by Wittgenstein's influence. (shrink)

In current debates about moral responsibility, it is common to differentiate two fundamentally different incompatibilist positions: Leeway Incompatibilism and Source Incompatibilism. The present paper argues that this is a bad dichotomy. Those forms of Leeway Incompatibilism that have no appeal to ‘origination’ or ‘ultimacy’ are problematic, which suggests that incompatibilists should prefer Source Incompatibilism. Two sub-classifications of Source Incompatibilism are then differentiated: Narrow Source Incompatibilism holds that alternative possibilities are outside the scope of what is required for moral responsibility, and (...) Wide Source Incompatibilism holds that while ultimacy is most fundamental to moral responsibility, an agent meeting the ultimacy condition will also have alternative possibilities, thereby also satisfying an alternative possibilities condition. The present paper argues that the most promising incompatibilist positions will be versions of Wide Source Incompatibilism. (shrink)

Spirituality, in the broad sense, provides a deeper foundation for principles of international business ethics than legalistic, command-based ethics programs. Spiritual-based principles and values are presupposed and endorsed by established legal and ethical principles for international business. Identifying such spiritual-based principles and values requires the exercise of moral imagination and an openness to values embraced by the world's religions. Once identified, a new realm of moral freedom is attained for multinational corporations which may help them move beyond an "ethics for (...) sale" orientation. (shrink)

This article challenges an argument from Tom Donaldson''s recent bookThe Ethics of International Business with a claim that distributive justice, deemed in many circles to impose a duty of mutual aid on individuals and nations, establishes a basis for holding multinational corporations to such a duty as well. The root idea I advocate is that Rawls'' theory of justice can be deployed — beyond its original intent yet in line with its spirit — to underwrite aprima facie obligation of international (...) business to render aid to ameliorate suffering on behalf of the inhabitants of developing countries in which they operate. (shrink)

This volume presents 15 studies occasioned by the 500th anniversary of the European discovery of America. It covers both the initial encounters between the Europeans and native Americans and the golden age of Hispanic philosophy that followed the discovery - specifically between 1500 and 1650.

This essay seeks to clarify the meaning and nature of normativity in metaethics and offers reasons why comparative religious ethics (CRE) must properly address questions about normativity. Though many comparative religious ethicists take CRE to be a normative discipline, what they say about normativity is often unclear and confusing. I argue that the third‐wave scholars face serious questions with respect to not only the justification of moral belief but also the rationality of moral belief and action. These scholars tend to (...) view the justification of moral belief to be a matter of process (that is, discursive social practice) rather than evidence‐possession, thus overlooking crucial differences between the two. They also run the risk of confusing motivating and explanatory reasons with normative reasons for moral belief and action. Consequently, their account of normativity would be insufficient for determining the rationality of moral beliefs and actions as well as for justifying moral beliefs. (shrink)

The article aims to provide a standpoint from which to critically address two broad concerns. The first concern surrounds a naïve view of mindfulness, which takes it as a given that it is a good thing to cultivate mindfulness and attendant qualities like compassion because these virtues are key to improving the quality of life and bettering effective decisionmaking within business. Yet the virtue of mindfulness has roots in religious and spiritual traditions, and the virtue of compassion is complex and (...) contextual; neither of these virtues operate in a vacuum. Nor do they function independently from other virtues and values. Reasonable people of goodwill possessing the virtues of mindfulness and compassion in good measure, may nevertheless strongly disagree about what the compassionate, mindful thing to do is, particularly in a business setting. It is, moreover, conceivable that intensively cultivating mindfulness and compassion could lead one to reject altogether the “dog-eat dog” culture of competitive business that draws upon selective features of mindfulness meditation that lie in the corporate comfort zone yet which are not especially countercultural from a religious or spiritual vantage point. The second concern is that Western virtue-based business ethics is largely confined to academic philosophical theories. As such, virtue-driven business ethics is often more centered around developing theoretical wisdom than developing “hard core” practical wisdom earned through yoga asanas, meditation, chanting, and breathing, whereas for contemplative practices the reverse is the case, with practical wisdom emphasized over theoretical wisdom. Accordingly, the article examines prospects for cross-fertilization between, on the one hand, mindfulness and compassion interpreted as virtues in Eastern contemplative practices, and on the other hand, mindfulness and compassion as interpreted within Western virtue-oriented business ethics. Illuminating a pathway for such interpretative cross-pollination calls for an appropriate conceptual frame of reference that the article organizes around a set of interconnected themes. The first theme is that mindfulness and compassion represent key virtues within contemplative practices. This indicates a promising touchpoint between Eastern and Western traditions: their respective focus upon character, inner states, intrinsic motivation, and self-improvement toward ethicality in the world. The second theme is that such virtues in Eastern contemplative practices, as well as character traits integral to Western virtue-oriented approaches, denote contested “normative-interpretive” concepts that engage philosophical debate rather than indisputable empirical-criterial concepts that can be taken at face-value. The third theme advocates moving beyond behaviorist and neuropsychological accounts of virtue, approaching character traits of Eastern contemplative practice and Western virtue ethics through nonscientific inquiry into normative interpretive questions concerning such virtues. This supports debate over competing views of the nature, purpose, cultivation, and cultural context of mindfulness, compassion, and other virtues – issues arising as mindfulness enters the business management sphere -- to be conducted on normative grounds. With the background conceptual framework established, the article presents key points about the prospects for cross-fertilization between virtue ethics and contemplative practice, and why it matters, with reference to business ethics. (shrink)

Models of moral responsibility rely on foundational views about moral agency. Many scholars believe that only humans can be moral agents, and therefore business needs to create models that foster greater receptivity to others through ethical dialog. This view leads to a difficulty if no specific person is the sole causal agent for an act, or if something comes about through aggregated action in a corporate setting. An alternate approach suggests that corporations are moral agents sufficiently like humans to be (...) treated as persons, which leads to questions of intentionality and the organizational structure required to support the claim. In this article, I make an intermediate claim combining Goodpaster and Matthews' (60:132–141, 1982 ) view that a corporation may have a moral culture which affects subjective choices, with those of Painter-Morland (17(3):515–534, 2007 ) who points out that we should move from a model that posits discrete persons acting on each other to one where morality comes about through shared experience between agents who participate in each other’s lives. I argue that the discussion has been trapped in traditional dichotomies, and is better served by language that more accurately represents the dynamic interplay between organization and individual. I underwrite this claim by looking at recent changes in British and American legal approaches to corporate responsibility. These provide greater incentives for owners and business leaders to encourage employees to discuss the reflexive nature of legal and moral responsibility in business, facilitate workers to voice their moral concerns, and create structures and processes that allow those concerns to be heard. (shrink)

Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...) hand, some of Confucianism’s core commitments can be better attained in contemporary societies by allowing resistance; on the other, a Confucian perspective can offer insights into current discussions on the ethics of resistance. (shrink)

Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...) hand, some of Confucianism’s core commitments can be better attained in contemporary societies by allowing resistance; on the other, a Confucian perspective can offer insights into current discussions on the ethics of resistance. (shrink)

Carter and Leslie's Doomsday Argument maintains that reflection upon the number of humans born thus far, when that number is viewed as having been uniformly randomly selected from amongst all humans, past, present and future, leads to a dramatic rise in the probability of an early end to the human experiment. We examine the Bayesian structure of the Argument and find that the drama is largely due to its oversimplification.

There is renewed interest in the logic of discovery as well as in the position that there is no reason for philosophers to bother with it. This essay shows that the traditional, philosophical arguments for the latter position are bankrupt. Moreover, no interesting defense of the philosophical irrelevance or impossibility of the logic of discovery can be formulated or defended in isolation from computation-theoretic considerations.

In the aftermath of scandals such as those at Enron and WorldCom, there is a growing suspicion of the corporate world. For this reason it is more important than ever for firms to maintain a good reputation. In Building Reputational Capital, Kevin T. Jackson offers a practical guide to taking the high road--the only path that leads to lasting success. Based on extensive research and real-world experience, Building Reputational Capital reveals basic principles of integrity and fairness with which firms (...) can build an enduring reputation. More than image, a firm's reputation is a form of capital often neglected in the boardroom and overlooked in conventional analyses of financial statements. Speaking directly to the work experience of real people in practical business settings, Jackson couples each principle with straightforward actions that drive management systems, and he provides tested strategies--from downsizing techniques to e-commerce tips--that cultivate the hidden power of a good reputation. He outlines the advantages of a superior reputation, describes the vital role the firm's leader must play, offers ways to build and protect your reputation on the Internet, and shows how to rescue your reputation once disaster hits. Perhaps most important, he shows how to strike the right balance of virtues like authenticity, honesty, responsibility, and stewardship of the environment, employees, and the economy. Highlighted with real-life success stories--from giants like Hewlett-Packard to small firms like Thanksgiving Coffee Company, Building Reputational Capital offers a simple but effective guide for executives, managers, entrepreneurs, legal professionals, and corporate consultants. (shrink)

Suppose that you are at a live jazz show. The drummer begins a solo. You see the cymbal jolt and you hear the clang. But in addition seeing the cymbal jolt and hearing the clang, you are also aware that the jolt and the clang are part of the same event. Casey O’Callaghan (forthcoming) calls this awareness “intermodal feature binding awareness.” Psychologists have long assumed that multimodal perceptions such as this one are the result of a subpersonal feature binding mechanism (...) (see Vatakis and Spence, 2007, Kubovy and Schutz, 2010, Pourtois et al., 2000, and Navarra et al., 2012). I present new evidence against this. I argue that there is no automatic feature binding mechanism that couples features like the jolt and the clang together. Instead, when you experience the jolt and the clang as part of the same event, this is the result of an associative learning process. The cymbal’s jolt and the clang are best understood as a single learned perceptual unit, rather than as automatically bound. I outline the specific learning process in perception called “unitization,” whereby we come to “chunk” the world into multimodal units. Unitization has never before been applied to multimodal cases. Yet I argue that this learning process can do the same work that intermodal binding would do, and that this issue has important philosophical implications. Specifically, whether we take multimodal cases to involve a binding mechanism or an associative process will have impact on philosophical issues from Molyneux’s question to the question of how active or passive we consider perception to be. (shrink)

Distributional semantic models (DSMs) are a primary method for distilling semantic information from corpora. However, a key question remains: What types of semantic relations among words do DSMs detect? Prior work typically has addressed this question using limited human data that are restricted to semantic similarity and/or general semantic relatedness. We tested eight DSMs that are popular in current cognitive and psycholinguistic research (positive pointwise mutual information; global vectors; and three variations each of Skip-gram and continuous bag of words (CBOW) (...) using word, context, and mean embeddings) on a theoretically motivated, rich set of semantic relations involving words from multiple syntactic classes and spanning the abstract–concrete continuum (19 sets of ratings). We found that, overall, the DSMs are best at capturing overall semantic similarity and also can capture verb–noun thematic role relations and noun–noun event-based relations that play important roles in sentence comprehension. Interestingly, Skip-gram and CBOW performed the best in terms of capturing similarity, whereas GloVe dominated the thematic role and event-based relations. We discuss the theoretical and practical implications of our results, make recommendations for users of these models, and demonstrate significant differences in model performance on event-based relations. (shrink)

I consider three aspects in which machine learning and philosophy of science can illuminate each other: methodology, inductive simplicity and theoretical terms. I examine the relations between the two subjects and conclude by claiming these relations to be very close.

Although there has been a recent swell of interest in theories of truth that attempt solutions to the liar paradox and the other paradoxes affecting our concept of truth, many of these theories have been criticized for generating new paradoxes, called revenge paradoxes. The criticism is that the theories of truth in question are inadequate because they only work for languages lacking in the resources to generate revenge paradoxes. Theorists facing these objections offer a range of replies, and the matter (...) seems now to be at a standoff. I aim, first, to bolster the revenge objections by considering a relation, internalizability, between languages and theories of truth. A theory of truth is internalizable for a language iff there is an extension of that language in which the theory is expressible and for which the theory provides an accurate and complete assignment of semantic values. There are good reasons to think that acceptable theories of truth are internalizable for any language. With this internalizability requirement in hand, I argue that properly formulated revenge objections are decisive and that the replies to them are inadequate. Second, I show that the internalizability requirement can be met by a certain theory of truth. The central claim of this theory is that truth is an inconsistent concept and should be replaced with a pair of consistent concepts that can then be used to provide a semantics for our truth predicates. This theory is compatible with classical logic, does not give rise to revenge paradoxes of any kind, and satisfies the internalizability requirement. (shrink)

In this article, I develop an Augustinian response to some contemporary philosophical proposals concerning the problem of weakness of will. I argue that many philosophers tend to cast the problem in terms of irrationality, focusing on psychological components such as judgment, desire, and resolution. In contrast, I contend that weakness of will has more to do with the absence of a coherent conception of practical identity and with a misleading conception of practical identity that overestimates the agent’s normative and motivational (...) capacities. I claim that the irrationality of the weak-willed agent is at best a symptom, rather than the ultimate source, of weakness of will which cannot be properly understood without first addressing the deficiency of our internal resources relative to our willing and doing. (shrink)

Rousseau's general will is mostly interpreted as promoting social unity at the expense of plurality. Conversely, this article argues that the general will depends on, and preserves, plurality for its formation and legitimacy. The general and the particular are not fixed opposites, for Rousseau, but are interdependent and contextually defined. The Rousseauian universal anticipates Laclau's notion of universality. The absence of any natural foundations for society deprives the universal of any pre-given identity. Likewise, the Laclauian universal names the lack of (...) ultimate ground for society. To prevent either sectarianism or despotism, the universal has to be constructed politically. Rousseau's contingent general will supplements the lack of universality, as diverse groups and individuals construct common values and political objectives that unify them across divisions without suppressing their difference. Due to its originary lack, the general will remains for ever incomplete. That incompleteness conditions the questioning, ambiguity and openness to change characterizing democracy. Key Words: democracy • equality • freedom • general will • Ernesto Laclau • particular • plurality • Jean-Jacques Rousseau • sovereignty • universal. (shrink)

In the absence of any institution for imposing legal liability on global business, the idea of instituting a cosmopolitan court for international corporate offenses is advocated. The proposal is then critically examined and defended in light of a number of key objections. Having both civil and criminal jurisdiction, such a tribunal could benefit domestic and international legal systems, multinational corporations, and victims of transnational and international corporate misdeeds. By laying down minimal global standards of corporate liability, resolving conflicts between the (...) regulatory activities of national legal systems, and affording redress for aggrieved parties in countries with inadequate legal infrastructures, the tribunal would promote the objectives of compensatory, distributive, procedural and retributive justice at the global level. Moreover, the court would assist corporations by translating compliance with minimum ethical standards to the bottom line. Ethical corporations will gain competitive advantage relative to unscrupulous firms, since the latter'ss activities will be sanctioned. The international community need not leave obedience to basic norms up to the voluntary good-will and discretion of multinational firms. (shrink)

Convergent realists desire scientific methods that converge reliably to informative, true theories over a wide range of theoretical possibilities. Much attention has been paid to the problem of induction from quantifier-free data. In this paper, we employ the techniques of formal learning theory and model theory to explore the reliable inference of theories from data containing alternating quantifiers. We obtain a hierarchy of inductive problems depending on the quantifier prefix complexity of the formulas that constitute the data, and we provide (...) bounds relating the quantifier prefix complexity of the data to the quantifier prefix complexity of the theories that can be reliably inferred from such data without background knowledge. We also examine the question whether there are theories with mixed quantifiers that can be reliably inferred with closed, universal formulas in the data, but not without. (shrink)

The environmentally friendly or ‘sustainable’ products have been launched in various markets in response to the growing concerns for the environmental deterioration and the alarming effects of climate change in past years. However, the uptake of green products does not seem to fully reflect the self-claimed pro-environmental concerns and attitudes. Consumers who profess to be environmentally conscious and believe they could help slow down environmental deterioration do not necessarily purchase eco-friendly products. This discrepancy between behaviour and attitude has been termed (...) as ‘intention-behaviour gap’ or ‘green gap’. This study aims at exploring the green gap in the purchases of high-involvement products such as skincare products. Focus groups and thematic analysis were conducted. It was found that environmental concern was virtually non-existent in making purchase decisions with regard to skincare products because the perceived product effectiveness is found to be the key determinant of the choice of skincare products. Other factors such as weak social norm, weak perceived consumer effectiveness, and a sense of powerlessness facing the environment degradation, to some degree, attribute to the consumers’ justification of their non-green consumption practices. Implications for closing the gap have been drawn for marketing practitioners and policy makers. Directions for future research are also provided. (shrink)

In order to make strategic decisions and improve their firm’s performance, top management teams must have information on the competitive context in general, and the firm’s competitors in particular. During the decision-making process, top managers can have access to “privileged information”—i.e., information of a confidential and potentially strategic nature that could ultimately confer a decisional advantage over competing parties. However, obtaining and using privileged information in a business context is often illegal—and if not, is usually deemed unethical or “against the (...) rules.” Using a quasi-experimental design, this study explores the reasons why an individual might engage in such unethical behavior. We assess the extent to which managers use privileged information with respect to perceived team cohesion and peers’ ethicality. More specifically, our results show that the use of privileged information is predicted by the decision-maker’s perceptions of their team cohesion and their peers’ ethicality. Moreover, we find that team performance, as a group-level nonself-reported factor, moderates the relationship between cohesion and the use of privileged information. The relationship between cohesion, ethical behavior, and team performance is also discussed. We draw on these findings to make some practical suggestions on how to incorporate practices that could better prevent the unethical use of privileged information in strategic decision-making processes. (shrink)

We further develop the mathematical theory of causal interventions, extending earlier results of Korb, Twardy, Handfield, & Oppy, (2005) and Spirtes, Glymour, Scheines (2000). Some of the skepticism surrounding causal discovery has concerned the fact that using only observational data can radically underdetermine the best explanatory causal model, with the true causal model appearing inferior to a simpler, faithful model (cf. Cartwright, (2001). Our results show that experimental data, together with some plausible assumptions, can reduce the space of viable explanatory (...) causal models to one. (shrink)

Compatibilists believe that moral responsibility and causal determinism are compatible. Incompatibilists, on the other hand, believe that if causal determinism is true, then no agent is morally responsible for her actions. The principle of alternative possibilities, or PAP, claims that an agent is morally responsible for an action only if she could have done other than the action in question. In a landmark article, Harry Frankfurt attempts to advance the compatibilist's position by arguing that the principle of alternative possibilities is (...) false. To demonstrate the falsity of PAP, Frankfurt describes a scenario in which an agent appears to have no alternative possibilities yet is still morally responsible. This scenario and others like it have come to be called Frankfurt-style counterexamples, or FSCs. ;One prominent incompatibilist response to FSCs is to argue that, despite Frankfurt's argument, FSCs do not in fact undermine PAP. Many incompatibilists argue that, contrary to Frankfurt's claim, the agent in an FSC still has relevant alternative possibilities. According to some of these incompatibilists, the actual and alternate sequences of an FSC contain numerically distinct events which can serve as the relevant alternatives. Of course, such a response depends upon one's metaphysic of events and their individuation. In this dissertation, I explore the implications of various accounts of event-individuation for the debate surrounding the success of FSCs and their purported repudiation of PAP. I survey the dominant theories of events and their individuation and raise a number of objections to these extant theories. I then develop a property-exemplification view of events and their individuation, situated within a larger Aristotelian metaphysic that avoids these criticisms. I then examine the effect this account has for the debate surrounding FSCs. (shrink)

Business and music, when at their best, embody virtuosity. This article presents the concept of virtuosity in music as an analogue for deepening understanding of, and for cultivating, virtuosity in business. Among the advantages of undertaking the comparison is the assistance it provides in envisioning business in a new light, a task especially called for in a climate of disillusionment with economic institutions and economic actors.

We propose the camellia model for the integration of science and religion, in which each accepts the knowledge of the other, and they together build a flourishing bush of energetic, inquiring, life-directing, and truthful knowledge. The nature of happiness provides an example of how this model integrates scientific and religious knowledge.

Robert Sparrow (among others) claims that if an autonomous weapon were to commit a war crime, it would cause harm for which no one could reasonably be blamed. Since no one would bear responsibility for the soldier’s share of killing in such cases, he argues that they would necessarily violate the requirements of jus in bello, and should be prohibited by international law. I argue this view is mistaken and that our moral understanding of war is sufficient to determine blame (...) for any wrongful killing done by autonomous weapons. Analyzing moral responsibility for autonomous weapons starts by recognizing that although they are capable of causing moral consequences, they are neither praiseworthy nor blameworthy in the moral sense. As such, their military role is that of a tool, albeit a rather sophisticated one, and responsibility for their use is roughly analogous to that of existing “smart” weapons. There will likely be some difficulty in managing these systems as they become more intelligent and more prone to unpredicted behavior, but the moral notion of shared responsibility and the legal notion of command responsibility are sufficient to locate responsibility for their use. (shrink)

Should Christians support the view that one’s psychological continuity is the main criterion of personal identity? Is the continuity of one’s brain or memory states necessary and sufficient for the identicalness of the person? This paper investigates the plausibility of the psychological continuity theory of personal identity, which holds that the criterion of personal identity is certain psychological continuity between persons existing at different times. I argue that the psychological continuity theory in its various forms suffers from interminable problems. Then, (...) I introduce an alternate account of personal identity, according to which personal identity is not further analyzable in terms of qualitative properties of persons. Rather, persons are individuated by their primitive thisnesses, which are nonqualitative properties of immaterial substances. This alternate conception of personal identity would be of particular relevance to those who believe in the immortality of the soul and are looking for a nonphysicalist account of personal identity. (shrink)

The promises of precision medicine are often heralded in the medical and lay literature, but routine integration of genomics in clinical practice is still limited. While the “last mile” infrastructure to bring genomics to the bedside has been demonstrated in some healthcare settings, a number of challenges remain — both in the receptivity of today's health system and in its technical and educational readiness to respond to this evolution in care. To improve the impact of genomics on health and disease (...) management, we will need to integrate both new knowledge and new care processes into existing workflows. This change will be onerous and time-consuming, but hopefully valuable to the provision of high quality, economically feasible care worldwide. (shrink)