Thomas Erne entfaltet im Anschluss an Schleiermachers Ästhetik das Verhältnis von Kunst und Religion. Dabei nimmt er über Schleiermacher hinaus auch die moderne, autonome Kunst in Blick. Im Dialog mit exemplarischen Kunstwerken der Gegenwart fragt er nach Transzendenzerfahrungen in der Gegenwartskunst, in der die Kunstwerke selbst zu,,autonomen Sinndomänen" werden. Der Band dokumentiert die Schleiermacher-Lecture 2019 an der Theologischen Fakultät der Humboldt-Universität zu Berlin. Im Rahmen dieser Reihe sollen ausgewählte Aspekte von Schleiermachers Werk mit Fragen und Problemkonstellationen der Gegenwart in (...) Beziehung gesetzt werden. (shrink)

When do people say that they are moved, and does this experience constitute a unique emotion? We review theory and empirical research on being moved across psychology and philosophy. We examine feeling labels, elicitors, valence, bodily sensations, and motivations. We find that the English lexeme being moved typically (but not always) refers to a distinct and potent emotion that results in social bonding; often includes tears, piloerection, chills, or a warm feeling in the chest; and is often described as pleasurable, (...) though sometimes as a mixed emotion. While we conclude that it is a distinct emotion, we also recommend studying it in a more comprehensive emotion framework, instead of using the ambiguous vernacular term being moved as a scientific term. (shrink)

Codes of ethics exist in many, if not the majority, of all large U.S. companies today. But how the impact of these written codes affect managerial attitudes and behavior is still not clearly documented or explained. This study takes a step in that direction by proposing that attention should shift from the codes themselves as the sources of ethical behavior to the persons whose behavior is the focus of these codes. In particular, this study investigates the role of code familiarity (...) as a factor impacting the influence of an ethics code on manager behavior. Data collected from 286 executives from companies in the direct selling industry are used to test hypotheses (1) that the perceived usefulness of ethics codes is positively related to the degree of familiarity with the code, and (2) that ethical climate as assessed by managers is positively related to the code''s perceived usefulness. Both hypotheses are supported, and their implications and further research directions are discussed. (shrink)

This article argues that Carol Gilligan's research in moral development psychology, work which claims that women speak about ethics in a "different voice" than men do, is applicable to business ethics. This essay claims that Gilligan's "ethic of care" provides a plausible explanation for the results of two studies that found men and women handling ethical dilemmas in business differently. This paper also speculates briefly about the management implications of Gilligan's ideas.

The major point of contention among the philosophers and mathematicians who have written about the independence results for the continuum hypothesis (CH) and related questions in set theory has been the question of whether these results give reason to doubt that the independent statements have definite truth values. This paper concerns the views of G. Kreisel, who gives arguments based on second order logic that the CH does have a truth value. The view defended here is that although Kreisel's conclusion (...) is correct, his arguments are unsatisfactory. Later sections of the paper advance a different argument that the independence results do not show lack of truth values. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

The cross-fruition between analytical philosophy and continental philosophical traditions has stimulated a wide-ranging debate about the role of philosophy and the use of argument and reason in culture. Through a discussion of salient themes in the analytical tradition, in the work of the later Wittgenstein, and in critical theory,Transformative Philosophy articulates a novel conception of philosophy as a transformative care for self and others.

Back to Kant is a study of the rise of the neo-Kantian movement from its origins in the 1850s to its academic preeminence in the years before World War I. Thomas E. Willey describes early neo-Kantianism as a reaction of scientists and scientific philosophers against both the then discredited Hegelianism and Naturphilosophie of the preceding era and the simplistic and deterministic scientific materialism of the 1850s. "Back to Kant" was the slogan of a revolt against theories of knowledge which (...) seemed inadequate to recent discoveries in thermodynamics, physiology, optics and other fields. Because Immanuel Kant was the philosopher who placed Newtonian physics on new epistemological foundations and demonstrated the possibility of universal scientific truth, he was the right thinker for a generation of scholars living through a new scientific revolution in Germany and dissatisfied with both speculative idealism and crude materialism. The second wave of neo-Kantians continued to discuss problems of scientific epistemology in the 1880s and after, but they also showed a keen interest in political and social matters, attempting to bridge liberalism and socialism with Kantian ethics. Neo-Kantians had to face questions of socialism, the place of the working class in society, the phenomenon of social welfare, the challenge of political democracy. Willey uses the biographical approach to develop the relationship between unity and diversity in the movement, and to underscore the importance of personality in history. While individual dissertations and monographs have been written on various thinkers and schools within neo-Kantianism, this is the first wide-ranging history of the entire phenomenon. Willey observes that the movement did succeed in reasserting ethical values and in separating humanistic studies from the methods of physical science. He also discusses the possibility that a wider acceptance of neo-Kantian ideals among bourgeois intellectuals and socialist leaders might have reduced class antagonisms and sustained a stronger feeling of community between Germany and the West. (shrink)

“This important collection of essays will help all Americans to consider anew the relationship between the ‘spirit of liberty’ and the ‘spirit of religion’ at work in the American Founding. Michael Zuckert’s masterful response establishes him as one of the leading scholars of the period.” —Jean Yarbrough, author of _American Virtues: Thomas Jefferson on the Character of a Free People_ "_Protestantism and the American Founding_ is an extraordinarily rich and thought provoking dialogue on the religious dimension of the nation's (...) foundations." —Thomas L. Pangle, University of Texas at Austin “This collection of essays by some of the most eminent scholars in the field will have a wide-ranging influence on both academic and political debate on the vital interaction of religion and politics in historical and contemporary America.” —Garrett Ward Sheldon, University of Virginia’s College at Wise This welcome new textbook explores the relationship between Protestant theology and American political thought of the founding era. It gathers together both new and well-known essays by scholars and outstanding thinkers in political philosophy and is enriched by classic selections from Alexis de Tocqueville's _Democracy in America_. _Protestantism and the American Founding_ will serve as a valuable classroom guide for discussion and debate about issues in American and modern political philosophy. (shrink)

Ranging from his early treatises, the ’Monologion’ (a work written to show his monks how to meditate on the divine essence) and the ’Proslogion’ (best known for its advancement of the so-called ontological argument for the existence of God), to his three philosophical dialogues on metaphysical topics such as the relationship between freedom and sin, and late treatises on the Incarnation and salvation, this collection of Anselm’s essential writings will be of interest to students of the history of philosophy and (...) theology as well as to anyone interested in examining what Anselm calls "the reason of faith." (publisher). (shrink)

The technical results presented here on continuity and approximate implication are obviously incomplete. In particular, a syntactic characterization of approximate implication is highly desirable. Nevertheless, I believe the results above do show that the theory has considerable promise for application to the areas mentioned at the top of the paper.Formulation and defense of realist interpretations of science, for example, require approximate truth because we hardly ever have evidence that a particular scientific theory corresponds perfectly with a portion of the real (...) world. Realists need to assert, then, that evidence for a theory is evidence for its approximate truth, not its truth (see [3] and [18]). Approximate truth is, however, a vague notion, and specification of quantity terms and of a sense of approximation are needed to make precise applications of it. Suitability of both vocabulary and sense of approximation depend on the subject matter, and their selection is a partly empirical matter that raises complex issues. In light of the number of common inferences which are not continuous, realists also need to be concerned about indiscriminate use of deductive logic to derive consequences from approximately true theories. These issues will be considered further in a future paper.Approximate truth also has potential application in areas of artificial intelligence that require inference from inaccurate data. In the ‘qualitative’ physical theories of de Kleer and Brown [6], for example, ‘qualitative’ values are derived by partitioning the real numbers into regions. Inferences leading from inside to outside a region must be identified and avoided, and approximate implication and continuity may prove useful in doing this. More generally, growing use of predicate logic as a programming language invites application of the theory of approximate truth as a symbolic substitute for numerical evaluation of computation errors. This too will be the subject of a future paper. (shrink)

Abstract This article identifies the tropes of “maturity” and “immaturity” in the dialogue between religion and science. On both sides of the aisle, authors charge, either directly or indirectly, that their dissenting interlocutors are not mature enough to see the value of their respective positions. Such accusations have recently emerged in discussions pertaining to Hindu theology, Indology, and science. Those who dismiss the substance dualism of Hindu yoga, according to Jonathan B. Edelmann, evince immaturity. Appeals to Hindu yoga are yet (...) one more appeal to religious experience. Indeed, what we find in Edelmann's text is an appeal to appreciate the private, unverifiable—or falsifiable, for that matter—“insights” of Hindu yogis. Yogic experience is interminably steeped in motivated perception and confirmation bias. There is simply no good evidence or rational argument to take yogic claims seriously. Insofar as that is the case, Indology must achieve consilience with the natural and human sciences, remaining thereby reductive of such supernatural claims. (shrink)

Background Community advisory boards have expanded beyond high-income countries and play an increasing role in low- and middle-income country research. Much research has examined CABs in HICs, but less is known about CABs in LMICs. The purposes of this scoping review are to examine the creation and implementation of CABs in LMICs, including identifying frequently reported challenges, and to discuss implications for research ethics. Methods We searched five databases for publications describing or evaluating CABs in LMICs. Two researchers independently reviewed (...) articles for inclusion. Data related to the following aspects of CABs were extracted from included publications: time, country, financial support, research focus, responsibilities, and challenges. Thematic analyses were used to summarize textual data describing challenges. Results Our search yielded 2005 citations, 83 of which were deemed eligible for inclusion. Most studies were published between 2010 and 2017. Upper-middle-income countries were more likely to have studies describing CABs, with South Africa, China, and Thailand having the greatest numbers. The United States National Institutes of Health was the main source of financial support for CABs. Many CABs focused on HIV research. Thirty-four studies reported how CABs influenced the informed consent process for clinical trials or other aspects of research ethics. CAB responsibilities were related to clinical trials, including reviewing study protocols, educating local communities about research activities, and promoting the ethical conduct of research. Challenges faced by CABs included the following: incomplete ethical regulations and guidance; limited knowledge of science among members of communities and CABs; unstable and unbalanced power relationships between researchers and local communities; poor CAB management, including lack of formal participation structures and absence of CAB leadership; competing demands for time that limited participation in CAB activities; and language barriers between research staff and community members. Several challenges reflected shortcomings within the research team. Conclusions Our findings examine the formation and implementation of CABs in LMICs and identify several ethical challenges. These findings suggest the need for further ethics training among CAB members and researchers in LMICs. (shrink)

The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement, has disseminated a flurry of antievolutionist media since its inception in 1966. Such communications frequently co-opt arguments employed by Christian creationists and Intelligent Design theorists. At the same time, however, there are indications that a scattering of ISKCON publications have articulated relatively ambiguous, less oppositional statements about evolutionary theory. This article reconsiders ISKCON's Darwin-skepticism by appraising recent, largely unexamined Hare Krishna publications, as well as responses to evolutionary (...) theory expressed by ISKCON's founder, A. C. Bhaktivedanta, and his immediate Vaishnava forerunners. The analysis reveals that, although the majority of contemporary ISKCON materials are vehemently opposed to evolution, some leading voices demonstrate less combative, cautiously accommodating stances. These cases are suggestive of complexities in ISKCON's responses to evolution, both past and present, which are not necessarily encapsulated in the terms Vedic creationism or antievolutionism. (shrink)

In this paper we offer a reconstruction of Anselm’s account of freedom that resolves various apparent inconsistencies. The linchpin of this account is the definition of freedom. Anselm argues that the power to preserve rectitude for its own sake requires the power to initiate an action of which the agent is the ultimate cause, but it does not always require that alternative possibilities be available to the agent. So while freedom is incompatible with coercion and external causal determination, an agent (...) can, under certain circumstances, act freely even though he cannot act otherwise than he does. (shrink)

T. S. Eliot left Harvard during his third year of study in the department of philosophy and went to England. Forty-six years later he authorized the publication of his doctoral dissertation. Here we have a reprint of his sympathetic but not entirely uncritical study of the English idealist philosopher F. H. Bradley.

Nineteenth-century spiritism was a blend of religious elements, the philosophy of mind, science and popular science and contacts with extraterrestrials were a commonplace phenomenon during spiritistic séances. Using the example of Carl du Prel I show how his comprehensive mystic philosophy originated in a theory of extraterrestrial life. Carl du Prel used a Darwinian and monistic framework, theories of the unconscious and a Neo-Kantian epistemology to formulate a philosophy of astronomy and extraterrestrial life. He claimed that the mechanism of Darwinian (...) selection is responsible for the distribution of stars and the orbits of the planets. In his speculations on the nature of extraterrestrial life he used the concept of organ projection to argue that technical solutions on earth will be realized organically on other planets and claimed that superior extraterrestrials have quantitatively and qualitatively different senses and thus different forms of intuition. A comparison with Camille Flammarion, spiritist and populariser of astronomy, demonstrates the contextual complexities of spiritism. In contrast to du Prel’s sober Neo-Kantian philosophical speculations, Flammarion was a late proponent of a French esoteric tradition that was rooted in romantic socialism, painted grand cosmological vistas and emphasized reincarnation. I put forward the hypothesis that current discourses on extraterrestrial life are affected by the spiritist tradition mainly through the ‘Golden Age’ science fiction literature of the 1940s and 50s and its successors. However, neither Carl du Prel nor Camille Flammarion contributed significantly to this tradition, which is mainly shaped by the psychical research of J. B. Rhine.Keywords: Spiritism; Carl du Prel; Camille Flammarion; Organ projection; Science fiction. (shrink)

This searching examination of the life and philosophy of the twentieth-century Indian intellectual Jarava Lal Mehta details, among other things, his engagement with the oeuvres of Martin Heidegger, Hans-Georg Gadamer, and Jacques Derrida. It shows how Mehta’s sense of cross-cultural philosophy and religious thought were affected by these engagements, and maps the two key contributions Mehta made to the sum of human ideas. First, Mehta outlined what the author dubs a ‘postcolonial hermeneutics’ that uses the ‘ethnotrope’ of the pilgrim to (...) challenge the philosophical hermeneutic emphasis on supplementation and augmentation. For Mehta, the hermeneutic encounter ruptures, rather than supplements, the self. Secondly, Mehta extended this concept of hermeneutics to interrogate the Hindu tradition, arriving at the concept of the ‘negative messianic’. In contrast to Derrida's emphasis on the 'one to come', Mehta shows how the Hindu bhakti model represents the very opposite, that is, the 'withdrawn other,' identifying thereby the ethical pitfalls of deconstructivism's emphasis on the messianic tradition. This is the only full-length study in English of this high-profile Hindu philosopher. (shrink)

This article argues that some reviewers contribute more to research than many authors, and suggests that reviewers meet the ICMJE criteria for authorship in many cases.

Panentheism and panpsychism do not entail one another. Nevertheless, the structural similarities are striking. While panentheism distinguishes without separating God and cosmos, panpsychism does the same with mind and matter. Both seem to mediate between dualism and monism. With the rise in popularity of panpsychism among analytic philosophers of mind, the time was ripe for a careful and critical interdisciplinary conversation. Panentheism and Panpsychism ably facilitates this meeting and mines the explanatory potential of combining two forms of unity metaphysics.The book (...) opens with an introductory chapter written by the editors. Their stated aim is "to examine the benefits which panpsychism and panentheism offer... (shrink)

Although the view dies hard that the poetry which Ovid wrote during his years in exile at Tomi consists largely of the ‘querulous and sycophantic’ complaints of a weak man unable to come to terms with a personal disaster, it has been recognized for many years that the Tristia and the Epistolae ex Ponto are not mere expressions of emotion but are as well thought out and constructed as any other of the doctus poeta's products. Of these poems, Tristia 2 (...) must be placed in a category by itself-if only because of its length and because it purports to be a plea by Ovid to Augustus, the man responsible for his exile, on the very practical matter of mitigating the sentence. (shrink)

Many segments of society have systems of values arising from collective beliefs and motivations. For agriculture, and our food system, increasing production to feed the growing human population clearly is a core value. However, a survey we conducted, together with a previously reported survey, showed that the curricula of most U.S. colleges of agriculture do not offer ethics courses that examine the basis of this core value or include discussion of agriculture’s ethical dilemmas such as misuse of pesticides, not progressing (...) rapidly enough toward sustainability goals, relative lack of involvement in addressing diet-related health issues, and lack of commitment to reducing agriculture’s role as a contributor to global climate change. These surveys provide strong evidence that few students have an opportunity to learn ethical concepts and apply them to issues of importance to the agriculture/food system. We suggest that such issues are both growing societal concerns and serious ethical problems that demand attention if our agricultural/food system is not see its relationship with the public further imperiled. Further, we suggest that there is a need for, indeed an obligation of, the faculty of colleges of agriculture to embrace a thorough analysis and discussion of agriculture’s values and their ethical foundation. We offer our thoughts on why curricula of colleges of agriculture do not provide such opportunities and on the importance of agricultural faculties providing leadership in ethical analysis and discussion. (shrink)