The incursions of Ptolemy Soter into Coelê-Syria and Phoenicia after the death of Perdiccas have received scant attention from scholars in recent years, and the little they have received has failed to draw some vital conclusions. The sources are compressed, but unanimous, that very soon after the settlement of Triparadeisus, Ptolemy subverted and overran the region, fortified and garrisoned the cities, and returned to Egypt. He seems to have held this satrapy until it became a major arena in the third (...) Diadoch war, c. 315–311 B.C. (shrink)

Drawing on the work of a wide range of thinkers, the authors offer a program for organizing and leading human activity in all types of organizations, based a ...

Whenever psychologists, neuroscientists, or philosophers draw conclusions about moral judgments in general from a small selected sample, they assume that moral judgments are unified by some common and peculiar feature that enables generalizations and makes morality worthy of study as a unified field. We assess this assumption by considering the six main candidates for a unifying feature: content, phenomenology, force, form, function, and brain mechanisms. We conclude that moral judgment is not unified on any of these levels and that moral (...) science should adopt a more fine-grained taxonomic approach that studies carefully defined groups of moral judgments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.1 (2002) 1-21 [Access article in PDF] Turning Kant Against the Priority of Autonomy: Communication Ethics and the Duty to Community Pat J. Gehrke Communication ethics scholars afford Immanuel Kant significantly less attention than one might expect. This may be because, as Robert Dostal notes, Kant argues that rhetoric merits no respect whatsoever (223). This rejection of rhetoric, Dostal writes, is grounded in the significant emphasis (...) given to Kant's concept of autonomy (232). The focus on autonomy and, hence, rhetoricians' relative neglect of Kant's ethical theory are both connected to the separation of Kant's Critique of Pure Reason (hereinafter CPuR) from his subsequent ethical and moral philosophy. Kenneth Burke writes that Kant's first critique has no ethical implications, "no 'wills,' 'oughts,' 'shoulds,' or 'thou shalt nots'... nothing but an inevitable is, a description of conditions as they necessarily are for human experience" (191; emphasis in original). Such readings lose much of the richness and complexity of Kant's thought and tend instead to produce simple moral duties, such as Mike Markel's assertion that technical communicators must be truthful.Perhaps the most critical element of Kant's work lost in our focus on autonomy is his articulation of a ground for a duty to community. While Kant makes clear the importance of community for his metaphysics in the first critique (CPuR), the importance of community in Kant's moral philosophy often is overlooked. Some scholars claim that an ethical duty to community is either rejected by Kant's emphasis on the autonomy of will or simply ignored. This article combines a reading of Kant's metaphysics of experience with his moral philosophy to articulate a communication ethic grounded in community. This argument is made in three parts: first, the community of objects in experience—the Third Analogy of Experience—is an organizing principle of and a necessary condition for the possibility of all experience; second, this metaphysical principle of community is relevant [End Page 1] to community as developed in Kant's ethical writings; and finally, Kant's own work undermines the primacy of autonomy and better supports a communication ethic grounded in a duty to community.Scholars interested in Jurgen Habermas's theory of communicative action have special reason to take note of Kant's work. Kant is not only a figure that Habermas sees reflected in his own work, 1 but a constant point of contrast. Craig Calhoun writes that much of Habermas's own philosophy emerges by rejecting Kant's epistemology and elements of his metaphysics while still giving credence to Kantian moral philosophy (2). However, like most communication scholars and philosophers, Habermas believes that autonomy governs Kantian ethics: "Formalistic ethics (Kant) binds the criterion of generality of norms to the further criterion of autonomy, that is, independence from contingent motives" (Habermas, Legitimation 89). Since autonomy excludes or represses the contingent, if our readings of Kant give primacy to autonomy we leave little room for any notion of community as manifest in experience. In no small part, it is the criticism of Kant for privileging autonomy that has given Habermasians their break from Kantian ethics. However, if we turn to the first critique to guide our reading of the moral philosophy, there is another way to understand the role of autonomy and community in Kant's thought. By linking Kant's metaphysics with his moral philosophy, this article turns Kant away from the primacy of autonomy and uses Kant's own works to argue that autonomy is but one half of an antinomy that is organized under the principle of community. Thus, this article recuperates the possibility of deploying Kantian metaphysics and moral philosophy together as grounds for a communication ethic that privileges community and recovers the value of rhetoric.For rhetorical scholars, the resistance to the priority of autonomy may be related to the frequent expression of community through appeal to commonality, sameness, or identification. Today, feminist, race, postmodern, and poststructural communication scholars are questioning the value of commonality as a ground for ethics (e... (shrink)

Any panpsychism building complex consciousness out of basic atoms of consciousness needs a theory of ‘mental chemistry’ explaining how this building works. This paper argues that split-brain patients show actual mental chemistry or at least give reasons for thinking it possible. The paper next develops constraints on theories of mental chemistry. It then puts forward models satisfying these constraints. The paper understands mental chemistry as a transformation consistent with conservation of consciousness rather than an aggregation perhaps followed by the creation (...) of something in addition. The paper suggests that this kind of mental chemistry alone yields a workable panpsychism. (shrink)

The most plausible type of panpsychism explains high-level consciousness as a compound of basic conscious properties instantiated by basic bottom-level physical objects. Arguments for panpsychism stand little chance in the absence of an account that makes sense of basic bottom-level experience; and explains how basic bottom-level experiences yield high-level experiences. This paper tackles the first task. It develops a method for investigating basic bottom-level experience: it identifies constraints, motivated by scientific and philosophical considerations, that force a unique account. Then it (...) applies this method, using quarks as stand-ins for basic but conscious physical objects. It concludes that quark-consciousness is maximally simple ; multiple ; and internal. (shrink)

But still I think some account has to be given of the application of CM to tides and cannon balls etc. etc. It seems to me that Einstein's and Bohr's analysis was essentially correct: we make the connection, and thus apply the mathematical statements of CM to macroscopic features of the world about us, by constructing, within the mathematical framework,. macroscopic conglomerates of the elementary particles and fields that should have the general appearance of tides and billiard, looked at from (...) a distance, and that would respond to the probings of mathematical models of measuring devices, whose "pointers" we can see from afar, in the ways that waves and billiard balls do. I think a look at how CM has been used and applied since the time of Newton and Galileo shows that the mathematical theory is linked into our experiences of the world in this nonproblematic way, and that this correspondence at this nonproblematic level is part of classical mechanics in the broad sense in which it is understood by people who use it. (shrink)

I am going to take the statement: “Value judgements are simply expressions of emotion”, as the kernel of the Emotive Theory and any variant of the Emotive Theory not covered by this statement is left untouched by what I have to say.

The importance of ethical consumerism to many companies worldwide has increased dramatically in recent years. Ethical consumerism encompasses the importance of non-traditional and social components of a company's products and business process to strategic success - such as environmental protectionism, child labor practices and so on. The present paper utilizes a random utility theoretic experimental design to provide estimates of the relative value selected consumers place on the social features of products.

Nearly all studies of consumers’ willingness to engage in ethical or socially responsible purchasing behavior is based on unconstrained survey response methods. In the present article we ask the question of how well does asking consumers the extent to which they care about a specific social or ethical issue relate to how they would behave in a more constrained environment where there is no socially acceptable response. The results of a comparison between traditional survey questions of “intention to purchase” and (...) estimates of individuals willingness-to-pay for social attributes in products reveal that simple survey questions are too “noisy” to provide operationally meaningful information and overstate intentions to a considerable extent. (shrink)

Because psychiatry deals specifically with ‘mental’ suffering, its efforts are always centrally involved with the meaningful world of human reality. As such, it sits at the interface of a number of discourses: genetics and neuroscience, psychology and sociology, anthropology, philosophy, and the humanities. Each of these provides frameworks, concepts, and examples that seek to assist our attempts to understand mental distress and how it might be helped. However, these discourses work with different assumptions, methodologies, values, and priorities. Some are in (...) dispute with one another. At various times in the history of psychiatry, a particular form of understanding has become dominant and worked to marginalize .. (shrink)

This article—the first of a linked set of three outlining the development and practice of a different approach to science/religion dialogue—begins with an overview of some persistent tensions in the field. Then, using a threefold heuristic of encounter, engagement, and expression, it explores the routes taken by James Ashbrook and Andrew Newberg to develop a dialogue between theology and neuroscience, discussing some of the problems associated with these and their implications for attempts to further develop neurotheology. Finally, it proposes a (...) different way of thinking about this enterprise and points toward a new methodology for supporting this endeavor. (shrink)

This third of three articles outlining a different approach to science/religion dialogue generally and to engagement between theology and the neurosciences specifically, gives a brief account of the model in practice. It begins by introducing the question to be investigated—whether the experience of relational connection can affect health outcomes by directly moderating immune function. Then, employing the same threefold heuristic of encounter, exchange, and expression used previously, it discusses how the transversal model set out in these articles has been used (...) to investigate this question and to develop a theoretical physiological model for the proposed link between relationality and health. (shrink)

This second of three articles outlining the development and practice of a different approach to neurotheology discusses the construction of a suitable methodology for the project based on the work of J. Wentzel van Huyssteen. It explores the origin and contours of his concept of postfoundational rationality, its potential as a locus for epistemological parity between science and religion and the distinctive and unique transversal space model for interdisciplinary dialogue which he builds on these. It then proposes a further development (...) of the model which has the potential to produce a very different type of additional and original dialogical outcome. While such “transversal” outputs may initially seem counter and strange they not only flow naturally from the models’ own inherent dynamics but also open up the possibility of a distinctively different form of neurotheology. (shrink)

... The purpose of this paper is to try to clarify the extent to which consumers “value” ethical product features when making purchases by utilizing a distinctive methodology – structured choice experiments ( Louviere et al., 2000) – that What Will Consumers Pay ... Jordan J. Louviere ... \n.

Phenomenology has contributed to healthcare by providing resources for understanding the lived experience of the patient and their situation. But within a burgeoning literature on the characteristic features of illness, there has not yet been an account appropriate to describe congenital illnesses: conditions which are present from birth and cause suffering or medical threat to their bearers. Congenital illness sits uncomfortably with standard accounts in phenomenology of illness, in which concepts such as loss, doubt, alienation and unhomelikeness presuppose prior health. (...) These accounts reflect, in different ways, Maurice Merleau-Ponty’s assumption that the ways of living of the ill contain allusions to fundamental, healthy functions. The originality of congenital illness complicates this assumption and demands its own original phenomenology. In this paper, I sketch my personal experience living with a single-ventricle heart condition. While some of this story may reflect my own idiosyncratic experience, I hope that much of it will resonate with the congenital illness experience. I argue that the phenomenological literature on illness, grounded in the notion of loss, does not describe the congenital illness experience. I show how a number of other patient-centred theories of health and illness which have been influential on phenomenology can and cannot elucidate congenital illness. In particular, I consider Georges Canguilhem’s account of the normal and the pathological; debates in disability; and the notion of illness as biographical disruption. I show that congenital illness results in the preadmission of its patients to a paradoxical logic of medical palliation, one product of which is existential maturity. (shrink)

This peer commentary opens with setting the context for decisions on the edge of viability through an autoethnographic account (Bochner and Ellis 2016) of the author’s experience of such a situatio...

This paper argues that emergent conscious properties can't bestow emergent causal powers. It supports this conclusion by way of a dilemma. Necessarily, an emergent conscious property brings about its effects actively or other than actively. If actively, then, the paper argues, the emergent conscious property can't have causal powers at all. And if other than actively, then, the paper argues, the emergentist finds himself committed to incompatible accounts of causation.

There would seem to be a great deal of confusion and misunderstanding in the public mind about the life stance of modern humanism and its philosophical underpinnings. As a committed humanist Pat Duffy Hutcheon has made many invaluable contributions to the clarification of the nature and origin of evolutionary naturalism as a necessary component of modern humanism. This collection of topical essays is the most recent addition to her ongoing pursuit, following her analysis of cultural development in Building Character and (...) Culture (Westport, CT: Praeger, 1999) and her earlier seminal work tracing the evolution of the naturalistic basis of social-scientific thought in Leaving the Cave (Waterloo, ON: Wilfrid Laurier University Press, 1996). This, her newest book presents the ideas in the context of their time, of some of the most prominent thinkers who have, in one way or another, shaped the evolving philosophy of humanism over the centuries. It is a much needed and most welcome resource for any thoughtful person who wants to better appreciate the naturalistic view of human existence rather than the supernatural or mystical approaches that so regrettably dominate the current scene. (shrink)

BACON.3 is a production system that discovers empirical laws. Although it does not attempt to model the human discovery process in detail, it incorporates some general heuristics that can lead to discovery in a number of domains. The main heuristics detect constancies and trends in data, and lead to the formulation of hypotheses and the definition of theoretical terms. Rather than making a hard distinction between data and hypotheses, the program represents information at varying levels of description. The lowest levels (...) correspond to direct observations, while the highest correspond to hypotheses that explain everything so for observed. To take advantage of this representation, BACON.3 has the ability to carry out and relate multiple experiments, collapse hypotheses with identical conditions, ignore differences to let similar concepts be treated as equal, and to discover and ignore irrelevant variables. BACON.3 has shown its generality by rediscovering versions of the ideal gas law, Kepler's third law of planetary motion, Coulomb's law, Ohm's law, and Galileo's laws for the pendulum and constant acceleration. (shrink)

Pat White; Work-place Democracy and Political Education [1], Journal of Philosophy of Education, Volume 13, Issue 1, 30 May 2006, Pages 5–20, https://doi.org/10.

This study uses best–worst scaling experiments to examine differences across six countries in the attitudes of consumers towards social and ethical issues that included both product related issues (such as recycled packaging) and general social factors (such as human rights). The experiments were conducted using over 600 respondents from Germany, Spain, Turkey, USA, India, and Korea. The results show that there is indeed some variation in the attitudes towards social and ethical issues across these six countries. However, what is more (...) telling are the similarities seen and the extent to which individual variation dominates observable demographics and country-based variables. (shrink)

Using touch as a medium for exploring the ways in which it is constructed by nurses, the body is here characterized by a plethora of competing and co‐existing terms: disobedient, obedient, mirroring, stigmatized, sinful, post‐mortem, sanitized, angelic, desexualized, dangerous, dominant, dominating, deceitful, submissive, disciplined, postmodern and communicative. We have tried to be provocative by juxtaposing contradictory messages and evoking conflicting emotions, and we hope that the reader will not assume that we believe everything we write, or that everything may be (...) taken only at face value. There are as many messages and meanings in the paper as each reader thinks there are. (shrink)

In this paper, I review two related lines of computational research: discovery of scientific knowledge and causal models of scientific phenomena. I also report research on quantitative process models that falls at the intersection of these two themes. This framework represents models as a set of interacting processes, each with associated differential equations that express influences among variables. Simulating such a quantitative process model produces trajectories for variables over time that one can compare to observations. Background knowledge about candidate processes (...) enables search through the space of model structures and associated parameters to find explanations of time-series data. I discuss the representation of such process models, their use for prediction and explanation, and their discovery through heuristic search, along with their interpretation as causal accounts of dynamic behavior. (shrink)

This study uses best–worst scaling experiments to examine differences across six countries in the attitudes of consumers towards social and ethical issues that included both product related issues (such as recycled packaging) and general social factors (such as human rights). The experiments were conducted using over 600 respondents from Germany, Spain, Turkey, USA, India, and Korea. The results show that there is indeed some variation in the attitudes towards social and ethical issues across these six countries. However, what is more (...) telling are the similarities seen and the extent to which individual variation dominates observable demographics and country-based variables. (shrink)