This article focuses on the collective leadership of the civilian authorities of the British Channel Islands during the Nazi Occupation (1940-1945), and draws lessons from their ethical performance. The first part of the article determines that local officials in the Channel Islands disposed of operative margins, but that - in the interest of collaboration - these were not always used to the full. This article then details institutional factors that contributed to commonalities between the two bailiwicks of Jersey and Guernsey, (...) as they faced up to occupation. The second part of this article follows up with the dissimilarities, one of which is that Guernsey travelled further down the road to collaboration than her sister island. Social capital depletion is credited as being responsible for this; and this situation was further compounded by lack of 'ethical leadership'. The final part explores the relationship between social capital and leadership ethics, suggesting that virtue serves as a catalyst for social capital stock in crisis situations. The core research outcome is that ethical leadership produces tangible efficiency and moral effects in situations of extreme duress (such as Nazi Occupation) where one could have expected very little or no scope for such a thing. This is an uplifting message that runs counter to scepticism as to the practical value of business ethics. Implications are drawn with regard to the challenge of reconciling MNE activities with the moral complexity posed by globalization. (shrink)

Bringing together specialists in various fields, this volume shows that the transformation from the scholastic to more empirical approaches to psychology was a gradual process.

This article examines Gerald Odonis' view on the nature of place as found in his commentary on the Sentences and in an anonymous question extant in manuscript Madrid, Biblioteca Nacional, 4229. Both texts defend a thoroughly un-Aristotelian conception of place as three-dimensional space. Odonis not only deviates from Aristotle's definition of place as the inner surface of a surrounding body, but also from the positions of his contemporaries, including fellow Franciscans. Despite some remarkable doctrinal similarities between Odonis' view and that (...) of Renaissance innovators like Francesco Patrizi and Bernardino Telesio, it seems unlikely that Gerald played a role in the rise of new conceptions of place in the sixteenth and seventeenth century. An edition of the anonymous Quaestio de loco is given in an appendix. (shrink)

This challenging book focuses on the problem of justice for indigenous peoples – in philosophical, legal, cultural and political contexts – and the ways in which this problem poses key questions for political theory. It includes chapters by leading political theorists and indigenous scholars from Australia, Aotearoa/New Zealand, Canada and the United States. One of the strengths of this book is the manner in which it shows how the different historical circumstances of colonisation in these countries raise common problems and (...) questions for contemporary political theory. It examines ways in which political theory has contributed to the past subjugation and continuing disadvantage faced by indigenous peoples, while also seeking to identify resources in contemporary political thought that can assist the ongoing processes of 'decolonisation' of relations between indigenous and non-indigenous peoples. (shrink)

In 1991, Benoît Patar published a set of anonymous commentaries on Aristotle’s De anima. He argued that both works should be ascribed to John Buridan and, taken together, constitute the first of Buridan’s three series of lectures on De anima. Even though Patar’s proof of the authenticity of the commentaries has not been unanimously accepted, his attribution of the works to Buridan turned out to be persistent. This article examines the question of the authenticity of the two anonymous commentaries. It (...) argues that there is no conclusive reason to attribute the works to Buridan. The texts are closely related to works by Buridan, but they bear the same relation to commentaries written by Nicole Oresme. As a consequence, the works should be considered to be exactly what they are: anonymous commentaries on Aristotle’s De anima, written in the same context and around the same time in which the commentaries by John Buridan and Nicole Oresme were also written. (shrink)

This article examines Gerald Odonis' view on the nature of place as found in his commentary on the Sentences (Sent. II, d. 2, qq. 3-5) and in an anonymous question (Utrum locus sit ultima superficies corporis ambientis immobile primum) extant in manuscript Madrid, Biblioteca Nacional, 4229. Both texts defend a thoroughly un-Aristotelian conception of place as three-dimensional space. Odonis not only deviates from Aristotle's definition of place as the inner surface of a surrounding body, but also from the positions of (...) his contemporaries, including fellow Franciscans. Despite some remarkable doctrinal similarities between Odonis' view and that of Renaissance innovators like Francesco Patrizi and Bernardino Telesio, it seems unlikely that Gerald played a role in the rise of new conceptions of place in the sixteenth and seventeenth century. An edition of the anonymous Quaestio de loco is given in an appendix. (shrink)

Why do physicians who've taken the Hippocratic Oath willingly cut into seemingly healthy patients? How do you measure the success of surgery aimed at making someone happier by altering his or her body? Sander L. Gilman explores such questions in Creating Beauty to Cure the Soul, a cultural history of the connections between beauty of body and happiness of mind. Following these themes through an impressive range of historical moments and players, Gilman traces how aesthetic alterations of the body have (...) been used to "cure" dissatisfied states of mind. In his exploration of the striking parallels between the development of cosmetic surgery and the field of psychiatry, Gilman entertains an array of philosophical and psychological questions that underlie the more practical decisions rountinely made by doctors and potential patients considering these types of surgery. While surveying and incorporating the relevant theories of Sigmund Freud, Alfred Adler, Karl Menninger, Paul Schilder, contemporary feminist critics, and others, Gilman considers the highly unstable nature of cultural notions of health, happiness, and beauty. He reveals how ideas of race and gender structured early understandings of aesthetic surgery in discussions of both the "abnormality" of the Jewish nose and the historical requirement that healthy and virtuous females look "normal," thereby enabling them to achieve invisibility. Reflecting upon historically widespread prejudices, Gilman describes the persecutions, harrassment, attacks, and even murders that continue to result from bodily difference and he encourages readers to question the cultural assumptions that underlie the increasing acceptability of this surgical form of psychotherapy. Synthesizing a vast body of related literature and containing a comprehensive bibliography, Creating Beauty to Cure the Soul will appeal to a broad audience, including those interested in the histories of medicine and psychiatry, and in philosophy, cultural studies, Jewish cultural studies, and race and ethnicity. (shrink)

For Jean-Paul Sartre, both love and sexual desire are necessarily doomed to failure. In this paper, I wish to briefly explain why Sartre takes this position. Both love and sexual desire fail, as do all patterns to conduct towards the other, because they involve an attempt to simultaneouslycapture the other-as-subject and as-object. This, for Sartre, involves an ontological contradiction which I demonstrate.Furthermore, I wish to offer the outline of a criticism of this position, a criticism made from the perspective (...) of an acceptance of the basic Sartrian approach taken in Being and Nothingness. Sartre’s description of love implies an attempt to overcome ontological aspects of the human condition which are fundamentally insurmountable. I will show that this description is flawed even within the confines of a Sartrian ontology by pointing out unwarranted assumptions on Sartre’s part as to the goals of these activities and their worth, as well as the worth of the emotional consciousness itself. (shrink)

For Jean-Paul Sartre, both love and sexual desire are necessarily doomed to failure. In this paper, I wish to briefly explain why Sartre takes this position. Both love and sexual desire fail, as do all patterns to conduct towards the other, because they involve an attempt to simultaneouslycapture the other-as-subject and as-object. This, for Sartre, involves an ontological contradiction which I demonstrate.Furthermore, I wish to offer the outline of a criticism of this position, a criticism made from the perspective (...) of an acceptance of the basic Sartrian approach taken in Being and Nothingness. Sartre’s description of love implies an attempt to overcome ontological aspects of the human condition which are fundamentally insurmountable. I will show that this description is flawed even within the confines of a Sartrian ontology by pointing out unwarranted assumptions on Sartre’s part as to the goals of these activities and their worth, as well as the worth of the emotional consciousness itself. (shrink)

To some, a misguided Lamarckian and a fraud, to others a martyr in the fight against Darwinism, the Viennese zoologist Paul Kammerer (1880-1926) remains one of the most controversial scientists of the early 20th century. Here his work is reconsidered in light of turn-of-the-century problems in evolutionary theory and experimental methodology, as seen from Kammerer's perspective in Vienna. Kammerer emerges not as an opponent of Darwinism, but as one would-be modernizer of the 19th-century theory, which had included a role (...) for the inheritance of acquired characteristics. Kammerer attempted a synthesis of Darwinism with genetics and the chromosome theory, while retaining the modifying effects of the environment as the main source of favorable variation, and he developed his program of experimentation to support it. Kammerer never had a regular university position, but worked at a private experimental laboratory, with sidelines as a teacher and a popular writer and lecturer. On the lecture circuit he held forth on the significance of his science for understanding and furthering cultural evolution and he satisfied his passion for the arts and performance. In his dual career as researcher and popularizer, he did not always follow academic convention. In the contentious and rapidly changing fields of heredity and evolution, some of his stances and practices, as well as his outsider status and part-Jewish background, aroused suspicion and set the stage for the scandal that ended his career and prompted his suicide. (shrink)

Within the caring science paradigm, variations of a method of interpretation inspired by the French philosopher Paul Ricoeur's theory of interpretation are used. This method consists of several levels of interpretation: a naïve reading, a structural analysis, and a critical analysis and discussion. Within this paradigm, the aim of this article is to present and discuss a means of creating distance in the interpretation and the text structure by using narration in a poetic language linked to the meaning of (...) the text. Ricoeur's ‘Hermeneutical function of distanciation’ will be introduced, and this concept of distanciation will be illustrated with reference to narrations from a study of patient's life experiences living with chronic illness and home mechanical ventilation in Denmark. Distanciation in the interpretation objectifies the text, and narration in a poetic language creates a particular kind of mediation in the interpretation. That narration represents an interpreted understanding of the whole, which facilitates an appropriate and evocative presentation of the interpreted data. This way of objectifying the text through narration can contribute yet another perspective to Ricoeur's rich and varied theory of interpretation. (shrink)

The auteur theory of film-making (usually attributed in film to the French director Francais Truffaut) is explored with specific reference to the films of Alfred Hitchcock. It is argued that Hitchcocks’s films, in particular his later films, present a common theme which is in fact quite consistent with the outlook of Phenomenological Existentialism, especially as it was espoused by the philosophers Jean-Paul Sartre and Martin Heidegger.To support this position, textual analyses of various films directed and produced by Hitchcock are (...) presented, including Rear Window, The Trouble with Harry, The Wrong Man, and Vertigo. The effects of this approach and its philosophical implications far the film-going audience are also examined. (shrink)

The auteur theory of film-making (usually attributed in film to the French director Francais Truffaut) is explored with specific reference to the films of Alfred Hitchcock. It is argued that Hitchcocks’s films, in particular his later films, present a common theme which is in fact quite consistent with the outlook of Phenomenological Existentialism, especially as it was espoused by the philosophers Jean-Paul Sartre and Martin Heidegger.To support this position, textual analyses of various films directed and produced by Hitchcock are (...) presented, including Rear Window, The Trouble with Harry, The Wrong Man, and Vertigo. The effects of this approach and its philosophical implications far the film-going audience are also examined. (shrink)

It is claimed, in a recently published introductory text book on ethics, that Jean-Paul Sartre did not accept a principle of universalizability. In this paper, I will briefly demonstrate that Sartre did indeed accept such a principle, and I will support my claim by reference to Sartre’s own words.

It is claimed, in a recently published introductory text book on ethics, that Jean-Paul Sartre did not accept a principle of universalizability. In this paper, I will briefly demonstrate that Sartre did indeed accept such a principle, and I will support my claim by reference to Sartre’s own words.

Paul Schollmeier 1. “A new name for some old ways of thinking,” William James subtitled his most popular book. With typical diffidence, he did not hesitate to acknowledge that many earlier philosophers were cognizant of and practiced in the pragmatic method. He mentions by name not only Locke, Berkeley, and Hume but also Socrates, “who was adept at it,” and Aristotle, “who used it methodically” (1916, 50). Nor was he alone in his acknowledgement of his predecessors. Charles Sanders Peirce, (...) who invented the method, remarks that “the river of pragmatism” may be easily traced back to antiquity. Socrates, he tells us, “bathed in these waters,” and Aristotle “rejoices when he can find them.” He also mentions Spinoza, Berkeley, Kant, and Compte.. (shrink)

Born like Venus on the half shell from the centuries-long tradition of the nude in painting, the nude first appeared as a subject matter in photography with the introduction of the medium itself, between 1837 and 1840, and has continued as an ever-evolving theme through changing technical developments and cultural mores to the present day. This volume surveys the subject of nudity from the earliest surviving photographs of Greek and Roman sculpture through studies of living nude models for aesthetic or (...) scientific purposes to the burgeoning practice of exploring the human body as pure form. The seventy-eight works, selected from the extensive collection of the J. Paul Getty Museum and further contextualized here in the essay “Masterworks of the Nude,” span the entire arc of the history of photography in a manner that is both fresh and illuminating. Among the sixty-four photographers included are nineteenth-century masters Julia Margaret Cameron, Edgar Degas, and Thomas Eakins; early-twentieth-century artists Man Ray, Alfred Stieglitz, and Edward Weston; mid-twentieth-century innovators Bill Brandt, Harry Callahan, and Minor White; late-twentieth-century image makers Diane Arbus, Robert Mapplethorpe, and Herb Ritts; and contemporary artists Chuck Close, Timothy Greenfield-Sanders, and Mona Kuhn. (shrink)

_Realism for the 21st Century_ is a collection of thirty essays from John Deely—a major figure in contemporary semiotics and an authority on scholastic realism and the works of Charles Sanders Peirce. The volume tracks Deely’s development as a pragmatic realist, featuring his early essays on our relation to the world after Darwinism; crucial articles on logic, semiotics, and objectivity; overviews of philosophy after modernity; and a new essay on “purely objective reality.”.

William James's disgust for scientific arrogance was not in defiance of his early education in science, but because of it. In particular, James was influenced by the probabilistic method of Charles Darwin's theory of natural selection, especially as interpreted by Charles Sanders Peirce. Peirce, who was James's most immediate scientific influence, maintained an unresolved ambiguity between a probabilistic scientific fallibilism and a confidence in science's quest for certainty, while James emphasized the fallibilism of science as the crowning evidence for epistemological (...) uncertainties. Despite his disagreement with scientific certainty, James fully supported science as a fallible, useful means of inquiry. (shrink)

A epistemologia de Charles Sanders Peirce parece paradoxal quando comparada a de Rudolf Carnap e W.V. Quine. Como Carnap, mas diferentemente de Quine, Peirce considera que o conhecimento científico reside em princípios lógicos que devem se sustentar para que o discurso sobre o verdadeiro e o falso tenha sentido. Ele também compartilha a visão de Carnap de que esses princípios são anteriores à, e independentes das constatações nas ciências naturais, uma visão que Quine notoriamente rejeita. Todavia, como Quine, mas diferentemente (...) de Carnap, Peirce insiste que não há conhecimento além daquele que é obtido por meio de testes empíricos, que as verdades da lógica estão epistemologicamente a par das verdades descobertas nas ciências naturais, e que nos revelam algo sobre como as coisas são, em vez de carecerem de conteúdo fatual, como Carnap afirma. Um ar de paradoxo emerge no comprometimento simultâneo de Peirce às visões comumente consideradas próprias das teorias epistemológicas incompatíveis. A análise desse paradoxo pela comparação da concepção de conhecimento de Peirce ao de Quine e Carnap nos ajuda a apreciar melhor sua importância na tradição filosófica e na profundeza e originalidade de suas razões. (shrink)

Gregory Bateson identified an array of difficulties in human relationships including double binds, confusion between complimentary and symmetrical relations, and the ‘sliding triad’. This essay presents a solution to these and other difficulties in the form of a ‘yoga’ of relationships in which participants take turns playing three different roles keyed to the three phenomenological categories of Charles Sanders Peirce.

Including an edited transcription of a colloquium on Sander's life and work, this title contains plates selected from the J. Paul Getty Museum's collection. Sander's works exemplify the contradictory nature of early 20th century Germany.