The use of cochlear implants, especially for prelingually deafened children, has aroused heated debate. Members and proponents of Deaf culture vigorously oppose implants both as a seriously invasive treatment of dubious efficacy and as a threat to Deaf culture. Some find these arguments persuasive; others do not. And in this context arise questions about the extent to which individuals with disabilities may decline treatments to ameliorate disabling conditions. When they do so, to what extent may they call upon society to (...) provide supportive services and accommodations? (shrink)

To investigate the phenomenon of patient–physician mistrust in China, a qualitative study involving 107 physicians, nurses and health officials in Guangdong Province, southern China, was conducted through semi-structured interviews and focus groups. In this paper we report the key findings of the empirical study and argue for the essential role of medical professionalism in rebuilding patient-physician trust. Health professionals are trapped in a vicious circle of mistrust. Mistrust leads to increased levels of fear and self-protection by doctors which exacerbate difficulties (...) in communication; in turn, this increases physician workloads, adding to a strong sense of injustice and victimization. These factors produce poorer healthcare outcomes and increasingly discontented and angry patients, escalate conflicts and disputes, and result in negative media coverage, all these ultimately contributing to even greater levels of mistrust. The vicious circle indicates not only the crisis of patient-physician relationship but the crisis of medicine as a profession and institution. Underlying the circle is the inherent conflict of interest in the healthcare system by which health professionals and hospitals have become profit-driven. This institutional conflict of interest seriously compromises the fundamental principle of medical professionalism—the primacy of patient welfare—as well as the traditional Chinese ideal of “medicine as the art of humanity”. Patient trust can be restored through rectifying this institutional conflict of interest and promoting medical professionalism via a series of recommended practical measures. (shrink)

The Neo-Moorean Deduction (I have a hand, so I am not a brain-in-a-vat) and the Zebra Deduction (the creature is a zebra, so isn’t a cleverly disguised mule) are notorious. Crispin Wright, Martin Davies, Fred Dretske, and Brian McLaughlin, among others, argue that these deductions are instances of transmission failure. That is, they argue that these deductions cannot transmit justification to their conclusions. I contend, however, that the notoriety of these deductions is undeserved. My strategy is to clarify, attack, defend, (...) and apply. I clarify what transmission and transmission failure really are, thereby exposing two questionable but quotidian assumptions. I attack existing views of transmission failure, especially those of Crispin Wright. I defend a permissive view of transmission failure, one which holds that deductions of a certain kind fail to transmit only because of premise circularity. Finally, I apply this account to the Neo-Moorean and Zebra Deductions and show that, given my permissive view, these deductions transmit in an intuitively acceptable way—at least if either a certain type of circularity is benign or a certain view of perceptual justification is false. (shrink)

CHAPTER ONK Negotiating Positions: The Politics of Virtue and Virtu [Virtu] rouses enmity toward order, toward the lies that are concealed in every order, ...

Just as theory of representation is deficient if it can’t explain how misrepresentation is possible, a theory of computation is deficient if it can’t explain how miscomputation is possible. Nonetheless, philosophers have generally ignored miscomputation. My primary goal in this paper is to clarify both what miscomputation is and how to adequately explain it. Miscomputation is a special kind of malfunction: a system miscomputes when it computes in a way that it shouldn’t. To explain miscomputation, you must provide accounts of (...) computational behavior, computational norms, and how computational behavior can deviate from computational norms. A secondary goal of this paper is to defend an (quasi-)individualist, mechanistic theory of miscomputation. Computational behavior is narrowly individuated. Computational norms are widely individuated. A system miscomputes when its behavior manifests a narrow computational structure that the widely individuated norms say that it should not have. (shrink)

This collection contains twenty-one thought-provoking essays on the controversies surrounding the moral and legal distinctions between euthanasia and "letting die." Since public awareness of this issue has increased this second edition includes nine entirely new essays which bring the treatment of the subject up-to-date. The urgency of this issue can be gauged in recent developments such as the legalization of physician-assisted suicide in the Netherlands, "how-to" manuals topping the bestseller charts in the United States, and the many headlines devoted to (...) Dr. Jack Kevorkian, who has assisted dozens of patients to die. The essays address the range of questions involved in this issue pertaining especially to the fields of medical ethics, public policymaking, and social philosophy. The discussions consider the decisions facing medical and public policymakers, how those decisions will affect the elderly and terminally ill, and the medical and legal ramifications for patients in a permanently vegetative state, as well as issues of parent/infant rights. The book is divided into two sections. The first, "Euthanasia and the Termination of Life-Prolonging Treatment" includes an examination of the 1976 Karen Quinlan Supreme Court decision and selections from the 1990 Supreme Court decision in the case of Nancy Cruzan. Featured are articles by law professor George Fletcher and philosophers Michael Tooley, James Rachels, and Bonnie Steinbock, with new articles by Rachels, and Thomas Sullivan. The second section, "Philosophical Considerations," probes more deeply into the theoretical issues raised by the killing/letting die controversy, illustrating exceptionally well the dispute between two rival theories of ethics, consequentialism and deontology. It also includes a corpus of the standard thought on the debate by Jonathan Bennet, Daniel Dinello, Jeffrie Murphy, John Harris, Philipa Foot, Richard Trammell, and N. Ann Davis, and adds articles new to this edition by Bennett, Foot, Warren Quinn, Jeff McMahan, and Judith Lichtenberg. (shrink)

The metaphor of weighing reasons brings to mind a single (double-pan balance) scale. The reasons for φ go in one pan and the reasons for ~φ go in the other. The relative weights, as indicated by the relative heights of the two pans of the scale, determine the deontic status of φ. This model is simple and intuitive, but it cannot capture what it is to weigh reasons correctly. A reason pushes the φ pan down toward permissibility (has justifying weight) (...) only insofar as it pushes the ~φ pan up toward impermissibility (has requiring weight). Thus, Single Scale is committed to Single Proportion (first pass): all reasons have the same proportion of justifying and requiring weight. Many normative theories reject Single Proportion, and they are not thereby confused about how to weigh reasons. One can be mistaken about the weight of a reason without being confused about how reasons are to be weighed. Single Scale is problematic, not because it appeals to the image of a scale, but because it appeals to the image of a single scale. We need two scales to capture what it is to weigh reasons correctly. (shrink)

This chapter explores whether and when experience can be evidence. It argues that experiences can be evidence, and that this claim is compatible with just about any epistemological theory. It evaluates the most promising argument for the conclusion that certain experiences (e.g., seeming to see) are always evidence for believing what the experiences represent. While the argument is very promising, one premise needs further defense. The argument also depends on a certain connection between reasonable belief and the first person perspective.

How do historians, comparative linguists, biblical and textual critics and evolutionary biologists establish beliefs about the past? How do they know the past? This book presents a philosophical analysis of the disciplines that offer scientific knowledge of the past. Using the analytic tools of contemporary epistemology and philosophy of science the book covers such topics as evidence, theory, methodology, explanation, determination and underdetermination, coincidence, contingency and counterfactuals in historiography. Aviezer Tucker's central claim is that historiography as a scientific discipline (...) should be thought of as an effort to explain the evidence of past events. He also emphasizes the similarity between historiographic methodology to Darwinian evolutionary biology. This is an important, fresh approach to historiography and will be read by philosophers, historians and social scientists interested in the methodological foundations of their disciplines. (shrink)

Conditionalists say that the value something has as an end—its final value—may be conditional on its extrinsic features. They support this claim by appealing to examples: Kagan points to Abraham Lincoln’s pen, Rabinowicz and Rønnow-Rasmussen to Lady Diana’s dress, and Korsgaard to a mink coat. They contend that these things may have final value in virtue of their historical or societal roles. These three examples have become familiar: many now merely mention them to establish the conditionalist position. But the widespread (...) faith in such cases is, I believe, unjustified. This is because, surprisingly, the pen, the dress, and the coat cannot have final value. I argue that the problem is internal: these cases are ruled out by every conditionalist account of final value. Further, the problem with these well-known cases applies to most other supposed examples of extrinsic, final goods. Thus nearly all cases given to support the conditionalist view cannot succeed. I suggest a kind of diagnosis: I claim that these examples are best seen as instances of sentimental value, rather than final value. I close by providing a brief account of sentimental value and explain how it relates to instrumental, intrinsic, and final goodness. (shrink)

Recent changes to accounting standards for employee stock-based compensation with contingent features are examined. The implementation of FAS 123R by the Financial Accounting Standards Board in December 2005 now requires the fair value of such expenses to be recorded in net income. This accounting change is now impacting the reported financial statements of firms that have been substantial users of employee stock options. This provides an opportunity to directly observe the actual impact FAS 123R is having on such firms. Arguments (...) for and against mandatory expensing are reviewed and an assessment of the contrasting positions provided. Significant limitations of current reporting requirements for executive stock options identified in Poitras (2004) still have not been addressed. (shrink)

This special issue considers the significance of film to the establishment and development of scientific approaches to the mind. Bonnie Evans explores how the origins of film technologies in 1895 in France encouraged a series of innovative collaborations, influencing both psychological theorisation, and new filming techniques. Jeremy Blatter explains how Harvard psychologist Hugo Münsterberg created early films specifically designed to engage audiences using psychological tactics. Scott Curtis’ article examines how Yale psychologist Arnold Gesell was able to extract scientific data (...) from a film. Felix Rietmann’s article explores a collection of infant observation films from the 1930s and 1960s and how they developed unique narratives of mothers’ engagement with their children that did not necessarily match up with dominant scientific theories. Janet Harbord's article considers how a trilogy of films made at the Maudsley Hospital in the 1950s engaged with innovative film-making techniques that captured behaviour as discrete units. Seth Watter further examines how William S. Condon's use of the unique technology of the Bell and Howell 173BD projector in the 1960s created new understandings of human behaviour that could not have been predicted in advance, and which were highly influenced by the technology itself. Finally, Des O’Rawe explores how radical approaches in both anti-psychiatry, and documentary film-making in the 1960s created new opportunities for audiences to engage with different psychological states. All of these developments in film and psychology continue to influence understandings in both these fields to the present day. (shrink)

In summary, the creation and maintenance of the Wistar Rats as standardized animals can be attributed to the breeding work of Helen Dean King, coupled with the management and husbandry methods of Milton Greenman and Louise Duhring, and with supporting documentation provided by Henry Donaldson. The widespread use of the Wistar Rats, however, is a function of the ingenuity of Milton Greenman who saw in them a way for a small institution to provide service to science. Greenman's rhetoric, as captured (...) in his Director's Reports, prepared annually from 1905 until his death in 1937, shows that he was unusually sensitive to his times and to the economics of science and of society. In the era when biology was being defined, he recognized in the rat the potential to be a living analog to the pure chemicals that legitimated experimental science. From management literature he extracted the ideals of uniformity of product, standards of quality, and efficiency of production, applying them to scientific practice to generate an animal model that thrives as standard equipment in laboratories throughout the world today.I will close with a quote from Frederick W. Taylor that is a cogent statement of the contribution to science and scientific progress made by standardized tools and their creators. Equating the surgeon and the workman, Taylor wrote: [He is given] the finest implements, each one of which has been the subject of special study and development ... [and] the very best knowledge of his predecessors; and, provided with standard implements and methods which represent the best knowledge of the world up to date, he is able to use his own originality and ingenuity to make real additions to the world's knowledge, instead of reinventing things which are old.Standardized tools, whether surgeons' implements or laboratory-bred rats, are one of the vehicles for carrying scientific knowledge forward from generation to generation. In this sense, Greenman's Wistar Rats have done their job, in his words, of “providing service to science.”. (shrink)

In recent years, the notion of relational autonomy has transformed the old debate about the freedom of the individual in society. For Spinoza, individual humans are embedded in natural, social and political circumstances from which they derive their power and freedom. I take this to mean that Spinoza’s is best described as a constitutive theory of relational autonomy. I will show how by defining freedom in terms of power, Spinoza understands individual freedom as irreducibly relational. I propose that Spinoza develops (...) his theory of power to understand how individual power or freedom is limited and enhanced by the power of those around one. For Spinoza, the power of an individual is a function of that individual’s emotions, imaginative conceptions of itself and the world and its appetites. In this paper (1) I will argue that Spinoza reformulates a concept of freedom in terms of power. (2) His mature theory of freedom as power proposes that individual power is determined through social interaction, and is thus best understood as a relational theory of freedom. (3) I will show that as a consequence of Spinoza’s theory, individual power and empowerment relies on those around the individual, and thus, to achieve individual liberation we must pursue collective empowerment. (shrink)

_The Record of Great Doubts_ emphasizes the role of _qi_ in achieving a life of engagement with other humans, with the larger society, and with nature as a whole. Rather than encourage transcendental escapism or quietism, Ekken articulates a philosophy of material force as a basis of living a life of commitment to the world. In this spirit, moral cultivation is not an isolated or a self-centered preoccupation, but an activity that occurs within the dynamic forces of nature and amid (...) the rigorous demands of society. In this context, a vitalism of _qi_ is an emergent force, not only providing the philosophical grounding for this vibrant interaction but also giving a basis for an investigation of the natural world that plumbs the principle within things. Ekken thus aimed to articulate a creative and dynamic milieu for moral education, political harmony, social coherence, and agricultural sustainability. _The Record of Great Doubts_ embodies Ekken's profound commitment to Confucian ideas and practices as a method for establishing an integrative ethical vision, one he hoped would guide Japan through a new period of peace and stability. A major philosophical treatise in the Japanese Neo-Confucian tradition, _The Record of Great Doubts_ illuminates a crucial chapter in East Asian intellectual history. (shrink)

I argue that there are two distinct views called ‘value pluralism’ in contemporary axiology, but that these positions have not been properly distinguished. The first kind of pluralism, weak pluralism, is the view philosophers have in mind when they say that there are many things that are valuable. It is also the kind of pluralism that philosophers like Moore, Brentano and Chisholm were interested in. The second kind of pluralism, strong pluralism, is the view philosophers have in mind when they (...) say there are many values, or many kinds of value. It is also the kind of pluralism that philosophers like Stocker, Kekes and Nussbaum have advanced. I separate and elucidate these views, and show how the distinction between them affects the contemporary debate about value pluralism. (shrink)

Mooreans claim that intrinsic goodness is a conceptual primitive. Fitting-attitude theorists object: they say that goodness should be defined in terms of what it is fitting for us to value. The Moorean view is often considered a relic; the fitting-attitude view is increasingly popular. I think this unfortunate. Though the fitting-attitude analysis is powerful, the Moorean view is still attractive. I dedicate myself to the influential arguments marshaled against Moore’s program, including those advanced by Scanlon, Stratton-Lake and Hooker, and Jacobson; (...) I argue that they do not succeed. (shrink)

Written as companion texts, the Bendō 弁道 and the Benmei 弁名 present Ogyū Sorai’s most mature and comprehensive expression of his philosophical thought. Sorai modestly spoke of the texts in a letter to a student, Uno Shirō 宇野士朗, calling them “my humble achievements”. In another letter to a student, Yamagata Shūnan 山県周南, Sorai related that after a prolonged bout with ill-health, he feared passing like the morning dew. Therefore, he took up his writing brush and completed the two works. Sorai (...) added that while more than a millennium had passed since Confucius’ death, the Way had only been clarified in recent times. Yet rather than boast of this, Sorai suggested that his hand in the process had been by heaven’s decree. With the two works, he added that even if he passed away soon, his life would not have been wasted. (shrink)

This paper explores Ogyū Sorai’s 荻生徂徠 thinking on the most sensational and controversial incident of eighteenth-century Japan, and perhaps the most well-known in all Japanese history, the forty-seven rōnin incident of 1701–1703. Viewed in relation to his lifework, Sorai’s views on the incident are significant insofar as they reveal the extent to which his philosophical thinking was occasionally shaped decisively by neither ancient Chinese nor later Confucian texts, Neo- or otherwise, but instead by formative life-experiences he had as a youth (...) living in exile. No doubt, Confucian and Neo-Confucian notions, which Sorai knew in-depth, helped him filter, epistemologically, events, issues, and most importantly what he understood to be righteous and just behaviour in a polity. Yet ironically enough, Sorai’s thinking on the rōnin incident shows that however philosophically erudite, cosmopolitan, and urbane he was as an intellectual, his appraisals of things sometimes harked back to rural experiences he had early on with some of the most primitive and foundational expressions of human agency, civilization, and socio-political ethics in early-eighteenth century Japan. In the process, Sorai’s essay reveals, through its later resonance with some Meiji thought, how his views on those same primitive expressions remained relevant even in modern contexts. (shrink)

Moore's moral programme is increasingly unpopular. Judith Jarvis Thomson's attack has been especially influential; she says the Moorean project fails because ‘there is no such thing as goodness’. I argue that her objection does not succeed: while Thomson is correct that the kind of generic goodness she targets is incoherent, it is not, I believe, the kind of goodness central to the Principia. Still, Moore's critics will resist. Some reply that we cannot understand Moorean goodness without generic goodness. Others claim (...) that even if Moore does not need Thomson's concept, he still requires the objectionable notion of absolute goodness. I undermine both these replies. I first show that we may dispense with generic goodness without losing Moorean intrinsic goodness. Then, I argue that though intrinsic goodness is indeed a kind of absolute goodness, the objections marshalled against the concept are unsound. (shrink)

John Tucker; II.—Godel and Epimenides, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 25–48, https://doi.org/10.1093/aristoteli.

John Tucker; II.—Godel and Epimenides, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 25–48, https://doi.org/10.1093/aristoteli.

v. 1. Tucker's life and writings -- v. 2. Essays on various subjects of taste, morals, and national policy -- v. 3. A voyage to the moon -- v. 4. Essays, moral and metaphysical.

This interdisciplinary analysis presents an innovative examination of the nature of pride and humility, including all their slippery nuances and points of connection. By combining insights from visual art, literature, philosophy, religious studies, and psychology, this volume adapts a complementary rather than an oppositional approach to examine how pride and humility reinforce and inform one another. This method produces a robust, substantial, and meaningful description of these important concepts. The analysis takes into account key elements of pride and humility, including (...) self-esteem and self-confidence, human interconnectedness, power's function and limitations, and the role of fear. Shawn R. Tucker explores the many inflections of these terms, inflections that cast them by turns as positive or negative, emboldening or discouraging, and salubrious or vicious depending upon the context and manner in which they are used. (shrink)

We can often permissibly choose a worse self-interested option over a better altruistic alternative. For example, it is permissible to eat out rather than donate the money to feed five hungry children for a single meal. If we eat out, we do something permissibly partial toward ourselves. If we donate, we go beyond the call of moral duty and do something supererogatory. Such phenomena aren’t easy to explain, and they rule out otherwise promising moral theories. Incommensurability and Ruth Chang’s notion (...) of parity can explain certain small improvement puzzles, but they can’t explain permissible partiality and supererogation. On the other hand, Josh Gert’s distinction between justifying and requiring weight can explain all three phenomena: permissible partiality, supererogation, and the relevant small improvement puzzle. Indeed, this chapter provides a reason to endorse the justifying/requiring weight distinction by showing that it provides the only extant explanation of all three phenomena. (shrink)

The primary objective of this article is to develop a framework for analyzing the ethical foundations and implications of shareholder wealth maximization (SWM). Distinctions between SWM and the more widely examined construct of profit maximization are identified, the most significant being the central role played in SWM by the market mechanism for pricing the corporation''s securities. It is argued that empirical tests concerned with evaluating the ethical implications of SWM will almost surely involve a joint hypothesis. A number of recent (...) empirical studies aimed at testing hypotheses with explicit ethical content are reviewed. (shrink)

ABSTRACT This is a philosophical treatment of the phenomenon of home. A distinction is drawn between home and permanent residence and birthplace. Through discussion of the philosophy of Vaclav Havel, home is discovered to be a multi‐level structure that may contain several homes on different and identical levels. Exclusionist concepts of home such as nationalism and fundamentalist monotheism deny this. Home is conditions that allow personal self fulfilment. Our actual home is the result of our efforts to reach our ideal (...) home, departing from our natural home. Hospitality, personal and collective, is extension of conditions of home to a guest who may be homeless or in exile. The current use of ‘home’ by inhospitable, excluding, territorial monopolies such as the European Community, the US immigration service, and Hong Kong officials, as in ‘returning refugees back home’, is an Orwellian misuse of the linguistically assumed, positive relations between person and home to legitimise morally abhorrent policies. (shrink)

This accessible, original book is an exploration of the relevance of classical social theory in the contemporary world. It examines the work of Marx, Weber and Durkheim through the lens of new theoretical issues, such as the role of Empire, the problem of cultural differences, and the possibilities of democracy that are implicit in each theorist's perspective.

This study examines Itō Jinsai’s 伊藤仁斎 (1627–1705) criticisms of the Great Learning (C: Daxue 大學 J: Daigaku). Three primary sources are considered: Jinsai’s Shigi sakumon 私擬策問 (Personal Essays, 1668); the Daigaku teihon 大學定本 (The Definitive Text of the Great Learning, manuscript 1685); and his essay, “Daigaku wa Kōshi no isho ni arazaru no ben” 大學非孔氏之遺書辨 (The Great Learning is not a Writing Confucius Transmitted, 1705), appended to his Gomō jigi 語孟字義. The study suggests that Jinsai’s critical inclinations grew from his (...) acceptance of Zhu Xi’s views about the value of doubt for progress in learning. The study also suggests that Jinsai’s thinking on the Great Learning had political implications derived in many respects from Jinsai’s overall approach to philosophizing via analysis of words and their meanings. (shrink)

This article introduces the concept of economic medicalization where non-medical problems are transformed into medical problems in order to achieve the objective of corporate shareholder wealth maximization. Following an overview of the differences in ethical norms applicable to medical ethics and business ethics, the economic medicalization of medical research practice and publication is examined in some detail. This motivates a general discussion of the problems involved in the ethical approval process for medical research that balances the interests of both business (...) and government in the market for medical products and services. (shrink)

This research ethics article focuses on an unexpected finding from my Master’s thesis examining bereaved participants’ experiences of taking part in sensitive qualitative research: some participants wanted their real names used in my written dissertation and any subsequent empirical publications. While conducting interviews for my thesis and explaining the consent process, early responses highlighted the problematic notion of anonymity for participants engaged in qualitative research. Several participants asserted the significance of immortalizing their deceased loved ones in the pages of my (...) thesis, retaining ownership over their words and maintaining a public attachment to their personal identity. The preliminary responses also resonate with concerns regarding the ethics of assigning pseudonyms and anonymity to participants in qualitative research. Themes in the extant literature tend to centre on issues of researchers’ accountability and transparency towards participants or respect. The present article contributes to the debates surrounding anonymity and confidentiality within qualitative research, and also expands on specific issues pertaining to bereavement research ethics. (shrink)

Most of us believe that we are entitled to treat members of other species in ways which would be considered wrong if inflicted on members of our own species. We kill them for food, keep them confined, use them in painful experiments. The moral philosopher has to ask what relevant difference justifies this difference in treatment. A look at this question will lead us to re-examine the distinctions which we have assumed make a moral difference.

In light of the recent emergence of predictive techniques in law enforcement to forecast crimes before they occur, this paper examines the temporal operation of power exercised by predictive policing algorithms. I argue that predictive policing exercises power through a paranoid style that constitutes a form of temporal governmentality. Temporality is especially pertinent to understanding what is ethically at stake in predictive policing as it is continuous with a historical racialized practice of organizing, managing, controlling, and stealing time. After first (...) clarifying the concept of temporal governmentality, I apply this lens to Chicago Police Department’s Strategic Subject List. This predictive algorithm operates, I argue, through a paranoid logic that aims to preempt future possibilities of crime on the basis of a criminal past codified in historical crime data. (shrink)

This article argues that the meaning of the word ‘autism’ experienced a radical shift in the early 1960s in Britain which was contemporaneous with a growth in epidemiological and statistical studies in child psychiatry. The first part of the article explores how ‘autism’ was used as a category to describe hallucinations and unconscious fantasy life in infants through the work of significant child psychologists and psychoanalysts such as Jean Piaget, Lauretta Bender, Leo Kanner and Elwyn James Anthony. Theories of autism (...) were then associated both with schizophrenia in adults and with psychoanalytic styles of reasoning. The closure of institutions for ‘mental defectives’ and the growth in speech therapy services in the 1960s and 1970s encouraged new models for understanding autism in infants and children. The second half of the article explores how researchers such as Victor Lotter and Michael Rutter used the category of autism to reconceptualize psychological development in infants and children via epidemiological studies. These historical changes have influenced the form and function of later research into autism and related conditions. (shrink)

Amidst the many voices clamoring to interpret the environmental crisis, some of the most important are the voices of religious traditions. Long before modernity's industrialism began the rape of Earth, premodern religious and philosophical traditions mediated to untold generations the wisdom of living as a part of nature. These traditions can illuminate and empower wiser ways of postmodern living. The original writings of Worldviews and Ecology creatively present and interpret worldviews of major religious and philosophical traditions on how humans can (...) live more sustainably on a fragile planet. Contributors include Charlene Spretnak, Larry Rasmussen, Noel Brown, Jay McDaniel, Tu Wei-Ming, Thomas Berry, David Ray Griffin, J. Baird Callicott, Eric Katz, Roger E. Timm, Robert A. White, Christopher Key Chapple, Brian Swimme, Brian Brown, Michael Tobias, Ralph Metzner, George Sessions, and Mary Evelyn Tucker and John Grim. Insights from traditions as diverse as Jain, Jewish, ecofeminist, deep ecology, Christian, Hindu, Bahai, and Whiteheadian will interest all who seek an honest analysis of what religious and philosophical traditions have to say to a modernity whose consciousness and conscience seems tragically narrow, the source of attitudes that imperil the biosphere. (shrink)