A beautiful paperback edition of a landmark of 20th Century literature, by acclaimed author Paul Bowles In this classic work of psychological terror, Paul Bowles examines the ways in which Americans apprehend an alien culture--and the ways in which their incomprehension destroys them. The story of three American travelers adrift in the cities and deserts of North Africa after World War II, The Sheltering Sky is at once merciless and heartbreaking in its compassion. It etches the (...) limits of human reason and intelligence--perhaps even the limits of human life --when they touch the unfathomable emptiness and impassive cruelty of the dessert. (shrink)

"In this wonderfully engaging and informative collection we hear the voice of a different Paul Bowles. Writing on a wide range of subjects--jazz, film music, classical music, popular music, ethnic music--he is direct, opinionated, incisive, analytical, humorous, and passionate."—Millicent Dillon, author of You Are Not I: A Portrait of Paul Bowles.

In this article, we examine an important but relatively under-researched form of corporate social responsibility, namely, employer support for employee voluntary activity. Using Canadian data, we examine two questions. First, we analyze the impacts of employer support on the total number of hours volunteered and on the voluntary activities which are undertaken. Second, we examine how employer support is distributed between male and female employees. Our results indicate that employer support is associated with a greater amount of volunteer activity by (...) both men and women employees and in a wide range of voluntary activities. However, we also find that women are less likely to receive employer support than men and are less likely to receive support in the form of flexible work hours and time-off. These results are puzzling given that women typically face more binding time constraints than men. We conclude the paper by discussing how employer policies might be changed to address this finding. (shrink)

The Czech philosopher Jan Patocka has been called “a teacher of the stature of a Merleau-Ponty” by none less than Paul Ricoeur. In Body, Community, Language, World, Patocka substantiates Ricoeur’s assessment both by presenting an insightful overview of the positions of his philosophical predecessors and by forging his own original phenomenological thought.

An agent in a decision problem may not know the goals that should guide selection of an option. Accommodating this ignorance require methods that supplement expected utility theory.

Various philosophers have already written articles about what might be called the philosophical lessons to be derived from James’s tales and novels. Showing a close acquaintance with those articles as well as with recent literary studies of James’s work, Pippin, the author of several earlier books concerned with modernity or with modern philosophical texts, has here produced a book which is at once a detailed and subtle interpretation of several of James’s most famous fictional works and also the presentation of (...) an explicit philosophical view about “modern moral life” that appears to be adumbrated in those fictions. That view is that in the modern world, where fluid relationships based ultimately upon money or the lack of it have undermined traditional authority, the possibility of a meaningful life for oneself turns out to require appropriate recognition of others in what amounts to a continuing dialogue, one in which the meaning of one’s own intentions, desires, and attitudes is dependent, in large part, on what others “make” of them and on how they respond, while at the same time one’s response to others is importantly determinative of who they are and of what they mean or meant. Expressed differently, the view is that there are, at least in the modern world, no social—and, indeed, no moral or psychological— facts, but only at best mutually supportive interpretations, each the product of a person’s self-reflections and of one’s responses to the reflections of that person in others. Pippin, however, is not directly concerned to defend the latter view, although it seems clear that he regards it as at least fundamentally correct. His principal concern, rather, is to defend, through his careful readings of various of James’s works, the thesis that that view is implicit in such great works of James’s as The Portrait of a Lady, The Ambassadors, The Wings of the Dove, and The Golden Bowl. In a related way, Pippin takes James’s wonderful stories about ghosts or about secret truths to be concerned with modern persons who, despite their modernity, are committed, even if not in a wholly conscious way, to the existence of real social or moral facts of the matter. (shrink)

Chasing the fading contours if the past. Pursuing points of intersection. Encounters with aging literary figures and surviving witnesses to history. Excavating printed artifacts in the back rooms of used book shops. Locating of equipment lost or discarded. Conversations with Paul Bowles & Mohammed Mrabet, Brion Gysin, "Pauline Réage, Robert Graves, Maurice Girodias, Berthe Cleyrergue, Edouard Roditi, Allen Ginsberg & Peter Orlovsky." --Back cover.

This work underscores the true brilliance and timelessness of colonial metaphors of authorship that extend into the postmodern Age. The emphasis is upon both re-invention and comprehensive scholarship on music and film.

In lieu of an abstract, here is a brief excerpt of the content:Experimenting with Islam:Nietzschean Reflections on Bowles’s AraplainaIan AlmondIn a letter to his friend Köselitz dated March 13 1881, Nietzsche wrote: "Ask my old comrade Gersdorff whether he'd like to go with me to Tunisia for one or two years.... I want to live for a while amongst Muslims, in the places moreover where their faith is at its most devout; this way my eye and judgement for all (...) things European will be sharpened."1 Various motifs in the work of Paul Bowles—a fascination with cruelty, an obsession with destruction, a predilection for abysses (metaphorical and literal) in the landscapes of his stories—invite some kind of reference to Nietzsche, however brief. Nietzsche's desire to live in the most intense pocket of Islam he could find had, one suspects, less to do with Islam than with his desire for a "trans-European eye"2 —four years after his remarks on Tunisia, Nietzsche would say the same thing about Japan in a letter to his sister.3 Nietzsche's proposed trip to Tunisia would lead to a better understanding of Europe, not Islam, and would provide him with an outside perspective on the European disease of modernity—a different set of lenses for his Kantian spectacles. This conception of Islam was, therefore, a means to self-knowledge, a handy instrument for diagnosing one's own illness, and a useful mirror to observe with greater clarity the more unattractive elements in one's own features. Most of Nietzsche's references to Islam and Islamic culture—and there are well over a hundred and fifty of them in the Gesamtausgabe—become clearer when one keeps this functional, almost anthropological, approach to the Islamic Other in mind.Although there is nothing new about this idea of the Orient as a tool of European self-awareness—as early as the 1780s, Sir William Jones was [End Page 309] already hoping the study of Sanskrit and Arabic would offer a "more extensive insight into the human [read "European"] mind"4 —an awareness of the genealogy of such Western interest in Arabs and Mohammedaner certainly helps us better understand Bowles's own eerie fascination with the faith. The parodies of missionaries, academics, and policemen which we find in stories such as "The Time of Friendship" and "A Distant Episode" confirm the distance Bowles attempted to put between his own texts and those Orientalist traditions of both Christian (i.e., Islam as a pool of potential believers) and Imperialist (Muslims as potential human resources) provenance. In attempting to escape such vocabularies and textual traditions, Bowles ultimately replicates and reshapes their original representations, producing an irony of delicate complexities, which is the object of this article.Near the beginning of Bowles's witty, though somewhat caustic autobiography Without Stopping, a moment takes place that gives an insight into the way, in later years, the narrator would approach different cultures with the intention of constructing new worlds. At age five, Bowles relates how he often found himself alone in his parents large upstate New York house. Abandoned to his own devices, the young narrator began to entertain himself by fabricating and mapping out new countries with his own imagination: "Soon I invented a planet with landmasses and seas. The continents were Ferncowland, Lanton, Zaganokworld and Araplaina. I drew maps of each and gave them mountain ranges, rivers, cities and railways."5 The image is captivating not only for its visual appeal, of a five-year-old Bowles, future author of Sheltering Sky, sitting on the carpet, crayoning out his map of Araplaina. It also suggests the presence, very early on, of what will always be a central motivation in Bowles's fascination with the world of Islam: a desire for novelty, for the really new, as an escape from boredom. Bowles's Tangiers would later provide the very Araplaina he had been seeking all along.In the world of Bowles's North African short stories, a number of common features seem to unite the otherwise disparate collection of tales found in The Time of Friendship and The Delicate Prey. Probably the foremost of these is cruelty. In "The Delicate Prey," the Moungari traveler... (shrink)

Should the idea of economic man-the amoral and self-interested Homo economicus-determine how we expect people to respond to monetary rewards, punishments, and other incentives? Samuel Bowles answers with a resounding "no." Policies that follow from this paradigm, he shows, may "crowd out" ethical and generous motives and thus backfire. But incentives per se are not really the culprit. Bowles shows that crowding out occurs when the message conveyed by fines and rewards is that self-interest is expected, that the (...) employer thinks the workforce is lazy, or that the citizen cannot otherwise be trusted to contribute to the public good. Using historical and recent case studies as well as behavioral experiments, Bowles shows how well-designed incentives can crowd in the civic motives on which good governance depends. (shrink)

In some previous work, I tried to give a concept-based account of the nature of our entitlement to certain very basic inferences (see the papers in Part III of Boghossian 2008b). In this previous work, I took it for granted, along with many other philosophers, that we understood well enough what it is for a person to infer. In this paper, I turn to thinking about the nature of inference itself. This topic is of great interest in its own right (...) and surprisingly understudied by philosophers. A correct understanding of inference promises to shed light on a number of important topics. In particular, it threatens to undermine the sort of concept-based story about entitlement to which I had previously been attracted. (shrink)

Eliminative materialism is the thesis that our common-sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and the ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience. Our mutual understanding and even our introspection may then be reconstituted within the conceptual framework of completed neuroscience, a theory we may expect to be more powerful by far than the common-sense psychology it displaces, and more substantially (...) integrated within physical science generally. My purpose in this paper is to explore these projections, especially as they bear on (1) the principal elements of common-sense psychology: the propositional attitudes (beliefs, desires, etc.), and (2) the conception of rationality in which these elements figure. (shrink)

Dieses historische Buch kann zahlreiche Tippfehler und fehlende Textpassagen aufweisen. Kaufer konnen in der Regel eine kostenlose eingescannte Kopie des originalen Buches vom Verleger herunterladen (ohne Tippfehler). Ohne Indizes. Nicht dargestellt. 1910 edition. Auszug:...endliche als durch sie erzeugt; oder diese in jener involviert und aus ihr sich evolvierend. Der wahre Erzeuger der endlichen Grosse ist nicht die unendlichkleine" Grosse (das Unendlichkleine ware dem Grossenwert nach vielmehr Null), sondern es ist das Gesetz der Grosse (als Veranderlicher), das man sich nun wie (...) in einen Punkt zusammengezogen, d. h. fur den einzelnen Punkt ausgedruckt, oder an einer endlichen Erstreckung sich darstellend denken kann, das aber dem letzten Sachgehalt nach dasselbe ist fur den Punkt und die endliche Erstreckung, wenn es auch in Bezug auf beide verschiedene, im allgemeinen auseinander ableitbare Ausdrucke erhalten muss. Da aber die endliche Grosse uberhaupt von Punkt zu Punkt entstehend (d. h. veranderlich) gedacht wird, so ist insofern der punktuelle, d. h. infinitesimale Ausdruck der fundamentale, aus dem der extensionale gleichsam erst hervorwachst. Die Differenz entsteht eben von der Null an; nicht aus ihr; aus Null wird keine extensive Grosse; wohl aber von der Null, d. h. dem Nichtsein dessen, was werden soll, oder ganz schlicht1) vom Ausgangs wert an; woraus? Aus dem Gesetz; eine andere Antwort ist nicht zu geben und nicht zu verlangen. Durch dies Gesetz aber ist die Grosse als Eines, Identisches, im Unterschied von den sukzessiven Grossenwerten, also in ihrem Gattungsausdruck definiert. i) Vgl. oben S. 122. Fragt man also: wie soll aus der Null gewordenen, verschwundenen" Grosse die endliche Grosse wiederentstehen? so ist zu antworten: die Grosse zwar (yuantitas). (shrink)

A study of how syntax relates to meaning by a leader of the new generation of philosopher-linguists.

The twentieth century has witnessed an unprecedented 'crisis in the foundations of mathematics', featuring a world-famous paradox, a challenge to 'classical' mathematics from a world-famous mathematician, a new foundational school, and the profound incompleteness results of Kurt Gödel. In the same period, the cross-fertilization of mathematics and philosophy resulted in a new sort of 'mathematical philosophy', associated most notably with Bertrand Russell, W. V. Quine, and Gödel himself, and which remains at the focus of Anglo-Saxon philosophical discussion. The present collection (...) brings together in a convenient form the seminal articles in the philosophy of mathematics by these and other major thinkers. It is a substantially revised version of the edition first published in 1964 and includes a revised bibliography. The volume will be welcomed as a major work of reference at this level in the field. (shrink)

In this chapter, we analyze the relationships between the Internet and its users in terms of situated cognition theory. We first argue that the Internet is a new kind of cognitive ecology, providing almost constant access to a vast amount of digital information that is increasingly more integrated into our cognitive routines. We then briefly introduce situated cognition theory and its species of embedded, embodied, extended, distributed and collective cognition. Having thus set the stage, we begin by taking an embedded (...) cognition view and analyze how the Internet aids certain cognitive tasks. After that, we conceptualize how the Internet enables new kinds of embodied interaction, extends certain aspects of our embodiment, and examine how wearable technologies that monitor physiological, behavioral and contextual states transform the embodied self. On the basis of the degree of cognitive integration between a user and Internet resource, we then look at how and when the Internet extends our cognitive processes. We end this chapter with a discussion of distributed and collective cognition as facilitated by the Internet. (shrink)

What motives underlie the ways humans interact socially? Are these the same for all societies? Are these part of our nature, or influenced by our environments?Over the last decade, research in experimental economics has emphatically falsified the textbook representation of Homo economicus. Literally hundreds of experiments suggest that people care not only about their own material payoffs, but also about such things as fairness, equity and reciprocity. However, this research left fundamental questions unanswered: Are such social preferences stable components of (...) human nature; or, are they modulated by economic, social and cultural environments? Until now, experimental research could not address this question because virtually all subjects had been university students, and while there are cultural differences among student populations throughout the world, these differences are small compared to the full range of human social and cultural environments. A vast amount of ethnographic and historical research suggests that people's motives are influenced by economic, social, and cultural environments, yet such methods can only yield circumstantial evidence about human motives. Combining ethnographic and experimental approaches to fill this gap, this book breaks new ground in reporting the results of a large cross-cultural study aimed at determining the sources of social preferences that underlie the diversity of human sociality. The same experiments which provided evidence for social preferences among university students were performed in fifteen small-scale societies exhibiting a wide variety of social, economic and cultural conditions by experienced field researchers who had also done long-term ethnographic field work in these societies. The findings of these experiments demonstrated that no society in which experimental behaviour is consistent with the canonical model of self-interest. Indeed, results showed that the variation in behaviour is far greater than previously thought, and that the differences between societies in market integration and the importance of cooperation explain a substantial portion of this variation, which individual-level economic and demographic variables could not. Finally, the extent to which experimental play mirrors patterns of interaction found in everyday life is traced.The book starts with a succinct but substantive introduction to the use of game theory as an analytical tool and its use in the social sciences for the rigorous testing of hypotheses about fundamental aspects of social behaviour outside artificially constructed laboratories. The results of the fifteen case studies are summarized in a suggestive chapter about the scope of the project. (shrink)

The twentieth century has witnessed an unprecedented 'crisis in the foundations of mathematics', featuring a world-famous paradox (Russell's Paradox), a challenge to 'classical' mathematics from a world-famous mathematician (the 'mathematical intuitionism' of Brouwer), a new foundational school (Hilbert's Formalism), and the profound incompleteness results of Kurt Gödel. In the same period, the cross-fertilization of mathematics and philosophy resulted in a new sort of 'mathematical philosophy', associated most notably (but in different ways) with Bertrand Russell, W. V. Quine, and Gödel himself, (...) and which remains at the focus of Anglo-Saxon philosophical discussion. The present collection brings together in a convenient form the seminal articles in the philosophy of mathematics by these and other major thinkers. It is a substantially revised version of the edition first published in 1964 and includes a revised bibliography. The volume will be welcomed as a major work of reference at this level in the field. (shrink)

Researchers from across the social sciences have found consistent deviations from the predictions of the canonical model of self-interest in hundreds of experiments from around the world. This research, however, cannot determine whether the uniformity results from universal patterns of human behavior or from the limited cultural variation available among the university students used in virtually all prior experimental work. To address this, we undertook a cross-cultural study of behavior in ultimatum, public goods, and dictator games in a range of (...) small-scale societies exhibiting a wide variety of economic and cultural conditions. We found, first, that the canonical model – based on self-interest – fails in all of the societies studied. Second, our data reveal substantially more behavioral variability across social groups than has been found in previous research. Third, group-level differences in economic organization and the structure of social interactions explain a substantial portion of the behavioral variation across societies: the higher the degree of market integration and the higher the payoffs to cooperation in everyday life, the greater the level of prosociality expressed in experimental games. Fourth, the available individual-level economic and demographic variables do not consistently explain game behavior, either within or across groups. Fifth, in many cases experimental play appears to reflect the common interactional patterns of everyday life. Key Words: altruism; cooperation; cross-cultural research; experimental economics; game theory; ultimatum game; public goods game; self-interest. (shrink)

Supporters of G.W.F. Hegel's philosophy have largely shied away from relating his logic to modern symbolic or mathematical approaches. While it has predominantly been the non-Greek discipline of algebra that has informed modern mathematical logic, philosopher Paul Redding argues that the approaches of Plato and Aristotle to logic were deeply shaped by the arithmetic and geometry of classical Greek culture. And by ignoring the fact that Hegel's logic also has this deep mathematical dimension, conventional Hegelians have missed some of (...) Hegel's greatest insights. In Conceptual Harmonies, Redding develops an account of Hegel's logic against a classical and modern historical background that is rarely considered. He stresses Hegel's attention to the Platonic background of Aristotle's original syllogistic and beyond. He then links these Platonic elements to Leibniz's modern revitalization of the logical tradition and then to new forms of algebraic geometry emerging in Hegel's lifetime. Redding thereby reestablishes aspects of Hegel's philosophy that are essential if Hegel is to be taken as a thinker relevant not only to contemporary philosophy, but also to current philosophical conceptions of logic. (shrink)

The first study of this ancient text in over 70 years, Rituals of the Way explores how the Xunzi influenced Confucianism and other Chinese philosophies through its emphasis on "the Way.".

For over twenty years, Paul Weithman has explored the thought of John Rawls to ask how liberalism can secure the principled allegiance of those people whom Rawls called 'citizens of faith'. This volume brings together ten of his major essays, which reflect on the task and political character of political philosophy, the ways in which liberalism does and does not privatize religion, the role of liberal legitimacy in Rawls's theory, and the requirements of public reason. The essays reveal Rawls (...) as a thinker deeply engaged with political and existential questions that trouble citizens of faith, and explore how - in firm opposition to political realism - he tries to show that the possibility of liberal democracy and the natural goodness of humanity are objects of reasonable faith. The volume will be of interest to political philosophers, political theorists, moral theologians, and religious ethicists. (shrink)

According to the subset account of realization, a property, F, is realized by another property, G, whenever F is individuated by a non-empty proper subset of the causal powers by which G is individuated (and F is not a conjunctive property of which G is a conjunct). This account is especially attractive because it seems both to explain the way in which realized properties are nothing over and above their realizers, and to provide for the causal efficacy of realized properties. (...) It therefore seems to provide a way around the causal exclusion problem. There is reason to doubt, however, that the subset account can achieve both tasks. The problem arises when we look closely at the relation between properties and causal powers, specifically, at the idea that properties confer powers on the things that have them. If realizers are to be ontically prior to what they realize, then we must regard the conferral of powers by properties as a substantive relation of determination. This relation of conferral is at the heart of a kind of exclusion problem, analogous to the familiar causal exclusion problem. I argue that the subset account cannot adequately answer this new exclusion problem, and is for that reason ill-suited to be the backbone of a non-reductive physicalism. (shrink)

Although thinkers of the past might have started from presumptions of fundamental difference and inequality between (say) the genders, or people of different races, this is no longer the case. At least in mainstream political philosophy, we are all now presumed to be, in some fundamental sense, basic equals. Of course, what follows from this putative fact of basic equality remains enormously controversial: liberals, libertarians, conservatives, Marxists, republicans, and so on, continue to disagree vigorously with each other, despite all presupposing (...) some kind of basic equality. They may argue about who gets what, how much, and why, but the starting point - that all people are in some sense deserving of prima facie equal consideration - has become an axiom of our moral and political thinking. But why? Why are we basic equals? The trouble is that as soon as one asks for an explanation of this foundational premise, it begins to look shaky. After all, on any conceivable metric human beings are notably unequal, and often to striking degrees. Philosophers in this area tend to talk of equal worth, but often without trying to specify what exactly that means. Philosophically, basic equality is neither acceptable nor rejectable. It is not rejectable because we appear to be, as a matter of fact, profoundly committed to the truth of the claim that we are all one another's basic equals. But to the extent that there appear to be no philosophical arguments for believing in the truth of basic equality, it is not acceptable either. The aim of this book is to try and show why basic equality is acceptable. To do so, however, it will also contend that we need to approach the question rather differently to how it has mostly been handled so far. What's required is an exercise in what Bernard Williams called 'impure philosophy': it must include insights from other areas of human intellectual endeavour, whether psychology and history or even what we learn from how we go about practicing basic equality in our collective lives. (shrink)

We consider two reasons why firms should be owned and run democratically by their workers. The first concerns accountability : Because the employment relationship involves the exercise of power, its governance should on democratic grounds be accountable to those most directly affected. The second concerns efficiency : The democratic firm uses a lower level of inputs per unit of output than the analogous capitalist firm.

Free Will & The Tragic Predicament : Making Sense of Williams -/- The discussion in this paper aims to make better sense of free will and moral responsibility by way of making sense of Bernard Williams’ significant and substantial contribution to this subject. Williams’ fundamental objective is to vindicate moral responsibility by way of freeing it from the distortions and misrepresentations imposed on it by “the morality system”. What Williams rejects, in particular, are the efforts of “morality” to further “deepen” (...) or “refine” the notion of the voluntary, with a view to securing “ultimate justice”. It is these aims and aspirations, he argues, that take us to the precipice of scepticism. In Shame and Necessity (1993) Williams advances a vindicatory genealogy that unmasks the “illusions” and “fantasies” of our current ethical ideas as they relate to agency and responsibility. What we are then left with is the task of “recasting our ethical conceptions” . It is here that Williams is especially insistent on the importance and value of historical consciousness and reflection. The role of our reflections about the Greeks and tragedy is precisely to show that in order to move forward, into the future, we need to first look back at where we have come from. The value of these “untimely” observations is that they provide us with alternatives and options that we might otherwise lack. What we discover, when we consider the Greeks, is their commitment to a “pessimism of strength” that rests on rejecting scepticism. It is this two-sided perspective on our ethical predicament that delivers a more truthful account of our human situation, one that will help us discard those illusions and fantasies of "morality" that we are “better off” without. An account of this kind refuses to accept an optimism that insists that any form of responsible ethical life must be one that is immune to the influence of luck and fate. This is the fundamental lesson that we can learn from the ancient Greeks and that Williams seeks to “recover” for us. (shrink)

This is a book about the Hilbert space formulation of quantum mechanics and its measurement theory. It contains a synopsis of what became of the Mathematical Foundations of Quantum Mechanics since von Neumann's classic treatise with this title. Fundamental non-classical features of quantum mechanics-indeterminacy and incompatibility of observables, unavoidable measurement disturbance, entanglement, nonlocality-are explicated and analysed using the tools of operational quantum theory. The book is divided into four parts: 1. Mathematics provides a systematic exposition of the Hilbert space and (...) operator theoretic tools and relevant measure and integration theory leading to the Naimark and Stinespring dilation theorems; 2. Elements develops the basic concepts of quantum mechanics and measurement theory with a focus on the notion of approximate joint measurability; 3. Realisations offers in-depth studies of the fundamental observables of quantum mechanics and some of their measurement implementations; and 4. Foundations discusses a selection of foundational topics (quantum-classical contrast, Bell nonlocality, measurement limitations, measurement problem, operational axioms) from a measurement theoretic perspective. The book is addressed to physicists, mathematicians and philosophers of physics with an interest in the mathematical and conceptual foundations of quantum physics, specifically from the perspective of measurement theory. (shrink)

De Marco and colleagues claim that the standard account of invasiveness as commonly encountered ‘...does not capture all uses of the term in relation to medical interventions 1 ’. This is open to challenge. Their first example is ‘non-invasive prenatal testing’. Because it involves puncturing the skin to obtain blood, De Marco _et al_ take this as an example of how an incision or insertion is not sufficient to make an intervention invasive; here is a procedure that involves an incision, (...) but it is regarded as non-invasive. However, this ignores the context, and the term should really be understood in reference to the fetus. It is hard to believe healthcare professionals regard taking blood to measure, for example, ferritin levels as invasive but taking blood to look for fragments of fetal DNA as not. If anyone uses the term thinking it is not invasive to the mother, the... (shrink)

Public reason views hold that the exercise of political power must be acceptable to all reasonable citizens. A growing number of philosophers argue that this reasonable acceptability principle (RAP) can be justified by appealing to the value of civic friendship. They claim that a valuable form of political community can only be achieved among the citizens of pluralistic societies if they refrain from appealing to controversial ideals and values when justifying the exercise of political power to one another. This paper (...) argues against such accounts. In order to justify RAP, one must explain and defend a conception of reasonableness. Civic friendship is unfit to perform this task, rendering it unable to ground public reason alone. Meanwhile, pluralist views that combine civic friendship with other considerations in order to specify RAP either fail or make civic friendship a spare wheel in the argument for public reason. (shrink)

This study examines the mediating role of rumination, state anger, and blame attribution, and the moderating role of trait forgiveness in the relationship between workplace harassment intensity and revenge among employed students at a medium-sized Midwestern U.S. university and full-time employees from various industries in Shanghai, China. We tested the proposed model using techniques described by Hayes. Results within both samples suggested that workplace harassment intensity is positively associated with both major and minor revenge. Results of multiple mediation tests showed (...) that state anger and blame attribution mediated the relationships between workplace harassment intensity and both types of revenge behavior. Furthermore, trait forgiveness moderated the relationship between blame attribution and major revenge. (shrink)