Leonard Peikoff and David Harriman have denounced modern physics as incompatible with Objectivist metaphysics and epistemology. Physics, they say, must return to a Newtonian viewpoint; much of relativity theory must go, along with essentially all of quantum mechanics, string theory, and modern cosmology. In their insistence on justifications in terms of “physical nature,” they cling to a macroscopic worldview that doesn't work in the high-velocity arena of relativity or the subatomic level of quantum mechanics. It is suggested that the (...) concept of identity be widened to accommodate the probabilistic nature of quantum phenomena. (shrink)

Warren Zevon’s musical career, though brilliant throughout, is particularly notable for its ending: diagnosed with a terminal illness, Zevon refused a potentially debilitating medical treatment to put his remaining energy into recording another album. The resulting record –2003’s 'The Wind' – was in many ways the perfect farewell: songs of dirty, dark, uncompromising, country-tinged rock, blistering guitar solos, all mixed with intelligent, black-as-coal gallows humour. But it was also a moving farewell to his fans, a heartfelt, personal reflection on (...) his life and impending death: it begins with the words “sometimes I feel like my shadow’s casting me” and ends with “keep me in your heart for a while”. 'The Wind' ranks among Zevon’s very best and belongs in the same category as albums like David Bowie’s 'Blackstar' and Leonard Cohen’s 'You Want It Darker': works of great artists that knew the end was coming and made that knowledge musical. But though it had a particular force towards the end, death had always featured as a prominent theme in Zevon’s music. In fact, the albums that preceded his terminal diagnosis – especially 2000’s 'Life’ll Kill Ya' – have a marked preoccupation with death and dying, and many of his song’s characters (gunmen, gangsters, boxers, murderers of all stripes) either dealt death out, died, or both. -/- In this chapter, I argue that Zevon’s music and speech in his late public appearances personify an idea in Martin Heidegger’s philosophy called ‘authentic being-towards-death’. In his landmark text 'Being and Time', Heidegger undertakes a painstaking analysis of human existence. One of its conclusions is that to live a fully authentic life, we must reckon with our mortality, come to terms with it and allow this reckoning to have a transformative effect on how we live and how we think about our existence. This results, Heidegger argues, in a distinct way of being that he calls ‘being-towards-death’ and ‘anticipatory resoluteness’ in the face of death. Authentic being, which involves properly taking ownership of our lives and their meaning, cannot be adequately achieved without a serious confrontation with the fact that we will one day die. I claim that Warren Zevon’s music, with its continual engagement with death which culminates in 'The Wind', is one of the great musical manifestations of exactly this type of project. Heidegger’s writing is often notoriously abstract, but it pertains to the most fundamental issues about what it means to be human. Engaging with it alongside Zevon’s music provides a fruitful opportunity to make it concrete, better able to understand its most important aspects while providing an interesting conceptual toolkit to apply to the music of one of the great songwriters of death. (shrink)

Stable URL: http://links.jstor.org/sici?sici=0048-3915%28198923%2918%3A4%3C334%3AAIACTD%3E2.0.CO%3B2-P..

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. I (...) conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. I (...) conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

Untruthfulness is surprisingly common in the U.S. military even though members of the profession are loath to admit it. Further, much of the deception and dishonesty that occurs in the profession of arms is actually encouraged and sanctioned by the military institution. The end result is a profession whose members often hold and propagate a false sense of integrity that prevents the profession from addressing -- or even acknowledging -- the duplicity and deceit throughout the formation. It takes remarkable courage (...) and candor for leaders to admit the gritty shortcomings and embarrassing frailties of the military as an organization in order to better the military as a profession. Such a discussion, however, is both essential and necessary for the health of the military profession"--Publisher's web site. (shrink)

We consider a proportional-prize contest to forecast future events, and show that, in equilibrium, this mechanism possesses perfect forecasting ability for any group size when the contestants share common knowledge about the probabilities by which future events realize. Data gathered in a laboratory experiment confirm the performance invariance to group size. By contrast, when realization probabilities are not common knowledge, there are some differences across group sizes. The mechanism operates marginally better with three or four compared to two players. However, (...) this effect is mainly driven by players’ behavior rather than by differences in the beliefs they form about the realization probabilities. (shrink)

The prior research on different forms of what can be referred to as corporate social responsibility reporting is vast. As CSR reporting becomes more commonplace, the theoretical and empirical analysis of this type of reporting has matured and both academics and practitioners have begun to explore the possibility of having CSR disclosures assured. This paper makes an important contribution by synthesising the findings on emerging forms of CSR assurance practice. It summarises the ground covered to date and provides a comprehensive (...) review of the literature on the characterises, use and limitations of CSR assurance services. It develops a conceptual model which distinguishes between determinants of CSR assurance at the national- and firm-level and shows how the nature of assurance services, a company’s reporting infrastructure and current technologies of assurance enable or constrain the benefits of having CSR disclosures assured. Areas for future research, based on identified weaknesses in the current CSR assurance environment, are also identified. (shrink)

The prior research on different forms of what can be referred to as corporate social responsibility reporting is vast. As CSR reporting becomes more commonplace, the theoretical and empirical analysis of this type of reporting has matured and both academics and practitioners have begun to explore the possibility of having CSR disclosures assured. This paper makes an important contribution by synthesising the findings on emerging forms of CSR assurance practice. It summarises the ground covered to date and provides a comprehensive (...) review of the literature on the characterises, use and limitations of CSR assurance services. It develops a conceptual model which distinguishes between determinants of CSR assurance at the national- and firm-level and shows how the nature of assurance services, a company’s reporting infrastructure and current technologies of assurance enable or constrain the benefits of having CSR disclosures assured. Areas for future research, based on identified weaknesses in the current CSR assurance environment, are also identified. (shrink)

The first major section of the Critique of Pure Reason, the Transcendental Aesthetic, is concerned with the nature of space and time, and with the nature of our representation of them. In interpretations of this part of the Critique, there is a very widespread tendency to present Kant’s discussion of space as attempting to establish that the representation of space is a condition for individuating or distinguishing objects, and that it is on this basis that Kant establishes the apriority of (...) this representation. I believe that this way of interpreting the Aesthetic is wholly misguided. The interpretive tendency I have in mind takes a number of different forms. On one approach, the role of space is to allow us to distinguish objects even if they are qualitatively identical. This represents Kant as making a certain kind of anti-Leibnizian point, one that concerns Leibniz’s principle of the identity of indiscernibles. On another approach, space—or something closely analogous to space—is regarded as essential on account of its role in allowing us to re-identify objects over time. Interpretations of Kant that follow the second approach are largely inspired by Strawson’s discussions of these matters in chapter 2 of Individuals. (shrink)

Over a decade ago, a number of philosophers declared that the time of what they called “the linguistic turn,” that is, a philosophical orientation to language as the sole medium through which reality could be apprehended, had come to an end, having foundered on its own contradictions. In its place, they proposed a turn to objects or things, that is, that to which we were previously told we could gain access only through language or consciousness, insofar as they reflected or (...) represented reality from a position outside of it. Thus, they established the materiality of objects, but at the expense of a dematerialization of language. One of the principal targets of the new materialism was the concept of ideology, to them a realm of ideas, not things. In his famous essay, “Ideology and Ideological State Apparatuses,” published in 1970, Althusser preempted the arguments of the new materialism by asserting that ideology does not consist of ideas but exists in the materiality of apparatuses, practices and rituals. Just as importantly, discourse too possessed a materiality and a reality which was the necessary condition of its functions, including the production of meaning. (shrink)

This is a unique, groundbreaking study in the history of philosophy, combining leading men and women philosophers across 2600 years of Western philosophy, covering key foundational topics, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers throughout history for further discovery and study.

In this essay I want to look at some questions concerning the relation between morality and rationality in the recommendations they make about the best way to live our lives and achieve our good. Specifically, I want to examine ways in which the virtue of practical rationality and the various moral virtues might be thought to part company, giving an agent conflicting directives regarding how best to live his life. In conducting this enquiry, I shall at some crucial points be (...) presupposing something of an Aristotelian perspective, but only in the most general way. I In what follows, I shall distinguish reason, the faculty or power, from rationality, the excellence or virtue of that faculty. By practical reason I mean that part of reason that tells us what to do and how to live. By practical rationality I mean the excellence of that part of reason in virtue of which an agent is practically rational as opposed to irrational. By a neo-Humean conception of rationality I mean one that makes the goal of practical reason the maximal satisfaction of an agent's desires and preferences, suitably corrected for the effects of misinformation, wishful thinking, and the like. There are various versions of neo-Humean theory, and I shall not here be concerned with their specific differences. Their common essence lies in an appeal to a notion of basic desires or preferences, which are not subject to intrinsic criticism as irrational and are subject to extrinsic criticism only by ways in which their joint satisfaction may not be possible, and to a notion of derived desires or preferences, which are criticizable only instrumentally. (shrink)