Leader behavioral integrity (BI) is central to perceived credibility and thus to leaders’ effectiveness at fostering ethical and other climates. Our research broadens the theoretical foundation for BI research by integrating the cognitive–attributional role of trust in the formation and maintenance of leader BI perceptions. Guided by recent research on trust primacy and prior theories of fairness used to examine ethical behavior, we examine how perceptions of leader BI can be either diminished or maintained through trust velocity following a psychological (...) contract breach. Using a field and an experimental study, we explore the manner in which followers perceive leader’s actions when conflicting interests lead to unfulfilled promises. We found that trust velocity mediates the relationship between a psychological contract breach and leader BI (study 1), and that informational justice moderates this relationship (study 2), suggesting that leaders can attenuate the impact of broken promises on ascribed BI. Our findings offer a pathway for leaders operating in dynamic contexts to preserve BI and also help address concerns that have been raised about the behavioral integrity construct regarding its conceptual overlap with related constructs such as trust, psychological contracts, and informational justice. (shrink)

In the pages of philosophy journals debate rages these days between "political" and "comprehensive liberals," a debate inaugurated by John Rawls’s seminal 1985 paper entitled "Justice as Fairness: Political not Metaphysical," from which the above quotation is drawn. As the quotation suggests, a political liberal is someone who believes that liberal justice should be defined and defended in terms that are independent of "comprehensive" philosophical and religious doctrines, that is, independent of doctrines that purport to describe, in some comprehensive way, (...) the sources of meaning, purpose, and worth in human life. A comprehensive liberal, by contrast, is someone who believes some such comprehensive doctrine must be invoked in defense of liberal justice. In this debate it is perhaps fair to say that political liberals have the more prestigious roll call, for in addition to Rawls, prominent political liberals include Thomas Nagel, Brian Barry, Ronald Dworkin, Charles Larmore, and Bruce Ackerman. (shrink)

The essays in this volume are the result of a project on Values in Tort Law directed by the Westminster Institute for Ethics and Human Values. We are indebted to the Board of Westminster Col lege for its financial support. The project involved two meetings of a mixed group of lawyers and philosophers to discuss drafts of papers and general issues in tort law. Beyond the principal researchers, whose papers appear here, we are grateful to John Bargo, Dick Bronaugh, (...) class='Hi'>Craig Brown, Earl Cherniak, Bruce Feldthusen, Barry Hoffmaster and Steve Sharzer for their helpful discussion, and to Nancy Margolis for copy editing. All of these papers except one have appeared before in the journal Law and Philosophy (Vol. 1 No.3, December 1982 and Vol. 2 No.1, Apri11983). Chapman's paper which was previously published in The University of Western Ontario Law Review (Vol. 20 No.1, 1982) appears here with permission. Westminster Institute for Ethics and Human Values, M.D.B. Westminster College, London, Canada B.C. vii INTRODUCTION The law of torts is society's primary mechanism for resolving disputes arising from personal injury and property damage. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Prophetic Evangelicals: Envisioning a Just and Peaceable Kingdom ed. by Bruce Ellis Benson, Malinga Elizabeth Berry, and Peter Goodwin Heltzel, and: Bearing True Witness: Truthfulness in Christian Practice by Craig HoveyGuenther “Gene” HaasReview of Prophetic Evangelicals: Envisioning a Just and Peaceable Kingdom EDITED BY BRUCE ELLIS BENSON, MALINGA ELIZABETH BERRY, AND PETER GOODWIN HELTZEL Grand Rapids, MI: Eerdmans, 2012. 225 pp. $35.00Review of Bearing True (...) Witness: Truthfulness in Christian Practice CRAIG HOVEY Grand Rapids, MI: Eerdmans, 2011. 258 pp. $27.00Christian thought and practice in North America—especially in the evangelical world—has undergone significant changes in recent years. Prophetic Evangelicals and Bearing True Witness deal with two areas where this is evident: first, the attention many evangelicals are now giving to social justice and peace and, second, their determination to witness to the truth about Christ in a manner consistent with the Christian gospel. Prophetic evangelicals is the name the editors apply to a new generation of evangelicals who believe that the gospel of Christ requires a commitment to proclaim and embody “the just and peaceable kingdom” (2). These evangelicals view Jesus as inaugurating “a new social order that is a radical alternative to the order of empire” (7).This trend among evangelicals to move beyond the preaching of the gospel in a narrow sense (over against the liberals’ emphasis on social justice) is the culmination of a trend that has been happening since the publication in 1947 of Carl Henry’s The Uneasy Conscience of Modern Fundamentalism. What is new about many younger evangelicals in recent decades is their embrace of the Anabaptist perspective on justice and peace. It is clear in the introductory and concluding chapters by the editors—with their appeals to John Howard Yoder and Stanley Hauerwas and their references to the “cultural captivity” of the church—that this is the trend they have in mind. One also reads hints of liberation theology in the editors’ references to the needs of the people being “holy” (12), to God’s being on the side of—and the gospel always being in favor of—the “least” (47), and to a critique of “the order of empire” (7). Of course, [End Page 221] non-Anabaptist evangelicals are also concerned with these themes as part of their commitment to justice and peace. But it is the distinctive emphasis of this book—with some exceptions among the contributors—that it highlights the ways Anabaptist evangelicals are prophetic.The chapters consist of expositions on the following biblical themes: creation, shalom, justice, kingdom, news, Mary, the cross, church, freedom, reconciliation, resurrection, and hope. The authors include a wide range of evangelicals: from a Kuyperian (Vincent Bacote on creation) to a committed Anabaptist (David Gushee on shalom), to postcolonial Christians (Gabriel Salguero on the cross, and Raymond Alfred on freedom). Although the term is slippery, the inclusion of two contributors raises the question about who the editors consider to be an “evangelical”: Helen Slessarov-Jamir (on justice) agrees with her students’ desire not to learn theology from “dead white men” (77) and embraces religious pluralism (85); Pamela Lightsey (on reconciliation) embraces liberalism and liberation theology and calls herself a “womanist theologian” (169).The chapters contain a diversity of contributions in length and quality. Some are good, short expositions of themes: creation (Bacote), kingdom (Christian Collins Winn), Mary—actually about suffering—(Ruth Padilla DeBorst), church (John Franke), and resurrection (Cherith Fee Nordling). Gushee’s chapter contains a good exposition of the Anabaptist view of shalom, along with typical sweeping statements about the “Constantinian compromise” and the evangelical compromise with the state (72). Two chapters deserve special recognition. Chris Boesel’s chapter, “News,” is an excellent account of the Christian call to justice as part of the full goodness of the gospel. He criticizes both liberal-progressive and evangelical-conservative assumptions about the church’s mission and calls for a “recovering evangelical faith” that pursues justice with repentance, humility, and a reliance on the Holy Spirit. Telford Work’s chapter, “Hope,” also articulates a perceptive critique of the activism of both the Christian Right and the Christian Left. Rejecting all alignments with worldly power, he calls on the... (shrink)

I hope to persuade Charles Fried to think again about his developing views on distributive justice. Since I live at a certain remove from Cambridge, the best I can offer is a hypothetical dialogue with an imaginary person whose views seem, to me at least, of a Friedian inspiration. My central question deals with the way Fried establishes his rights to things he candidly concedes he does not deserve. To present my problems, I shall begin with a simpler case than (...) those – involving kidneys and talents – that Fried makes central to his discussion. Rather than starting with these rather special goods, I find it clarifying to focus first on more garden variety commodities – which, to emphasize their character, I shall call apples. (shrink)

In three parts, this volume in the AP-LS series explores the phenomena of captivity and risk management, guided and informed by the theory, method, and policy of psychological jurisprudence. The authors present a controversial thesis that demonstrates how the forces of captivity and risk management are sustained by several interdependent "conditions of control." These conditions impose barriers to justice and set limits on citizenship for one and all. Situated at the nexus of political/social theory, mental health law and jurisprudential ethics, (...) the book examines and critiques constructs such as offenders and victims; self and society; therapeutic and restorative; health; harm; and community. So, too, are three "total confinement" case law data sets on which this analysis is based. The volume stands alone in its efforts to systematically "diagnose" the moral reasoning lodged within prevailing judicial opinions that sustain captivity and risk management practices impacting: (1) the rights of juveniles found competent to stand criminal trial, the mentally ill placed in long-term disciplinary isolation, and sex offenders subjected to civil detention and community re-entry monitoring; (2) the often unmet needs of victims; and (3) the demands of an ordered society. Carefully balancing sophisticated insights with concrete and cutting-edge applications, the book concludes with a series of provocative, yet practical, recommendations for future research and meaningful reform within institutional practice, programming, and policy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews St. Auc~stine and Being: A Me$aphyM,cal Essay. By James F. Anderson. (The Hague: Martinus Nijhoff, 1965.Pp. viii [i] + 76. Guilders 9.90.) Contemporary students of medieval philosophy, especially those influenced by the writings of Gilson, usually view Augustine as primarily an essentialist in metaphysics, while Aquinas is viewed as some sort of existentialist. This is taken to mean that, whereas Augustine seems to identify being with essence (...) or wha~ a thing is, Aquinas distinguishes between what a thing is and its act of existence. The major contribution of Aquinas to later philosophy is often depicted as this distinction between essence and existence. Perhaps the major interest and value of Professor Anderson's essay is that it contests this currently predominant opinion of the essentialist character of Augustinian metaphysics and calls for a re-evaluation of the supposedly revohi~ionary character of the Thomistic concentration upon the act of existence. It is quite evident that Augustine broke with Plotinus when he asserted that the first principle of all things was God, being itself (ipsum esse), rather than the One, which transcends being. The controversy arises over Augustine's view of the nature of being (esse). For Gilson the notion of being remained for Augustine Neoplatonic, while for Anderson Augustine introduced an existential aspect to the notion of being lacking in Neoplatonic thought. Citing the same texts for support Gilson maintains that Augustine interprets the name of God given in Exodus as "I am he who never changes," while Anderson maintains that Augustine interprets Exodus as asserting that God is being, in the sense of existence, itself. The major point of disagreement between Gilson and Anderson is not whether Augustine regarded being as pre~ dominant, but how Augustine interpreted the notion of being. In some texts Augustine maintsSns that being and immutability mean the same thing, in others he argues that a thing truly is 'because it is immutable, and in yet others he argues that a thing is immutable because it truly is. The first opinion seems to be the one frequently favored as an interpretation of Augustine by Gilson. The second is usually regarded as Neoplatonic. The third is the opinion which Professor Anderson argues was most accurately Augustine's. According to Professor Anderson the first two opinions reflect for Augustine a merely factual connection between being and immutability, whereas the third reflects a metaphysical entailment. I should like to mention three points in Professor Anderson's discussion which seem to me weak. Firstly, as Augustine remarks that being is the name for unchangeableness we cannot take this as asserting a merely factual relationship. Secondly, to say that 'being' and 'immutability ~mean the same thing to Augustine or that being and immutability are identical to him does not necessitate, as Professor Andersen claims, denying the primacy of being. If 'being' and 'immutability' mean the same thing, then it is very peculiar to ask which is primary. If it is remarked that 'triangleI means the same thing as 'three sided figure', what sense does it make to ask which notion is primary? I suspect that Professor Anderson's contention makes sense only if one believes that there is a difference in the meanings of 'being' and 'immutability ', but whether or not there was such a difference for Augustine is precisely the point at issue. Professor Anderson asserts that it would be a "metaphysical inconsistency" to claim that God is both being and immutability, but it is not clear why such a claim would be inconsistent if the two terms in fact mean the same thing (p. 30). Thirdly, if, as is in fact the case, Augustine's remarks on the relationship between immutability and being are inconsistent perhaps we should accept the possibility that Augustine himself never came to a clear view on this matter rather than attempt to surmise what Augustine "must have meant." Of course, such inconsistency in Augustine's writings would tend to support the thesis of Gilson that Augustine has difficulties reconciling his theology and metaphysics. Moreover, the analogy Professor Anderson suggests between the Augustinian mutability-immutability contrast and the Thomistic potency-act contrast could only be a very rough one... (shrink)

This resource puts theological concepts into everyday situations, showing the meaning of the terms and the importance of living out these doctrines in daily life.

Mimetic theory draws support from diverse disciplines in the humanities and social sciences. But arguably Girard would have even more influence if his theory had stronger life data, and one field well positioned to provide such input is psychology. Girard distinguished his thinking from Freud, while critiquing the psychoanalytic tradition more generally, in Book III of Things Hidden since the Foundation of the World1—a work taking the form of an extended dialogue with two psychiatrists. One of these, Jean-Michel Oughourlian, has (...) begun to develop the Girard-inspired practice of "interdividual psychology."2 In Girard's own hands, albeit to a limited degree, mimetic theory has been applied to mental health issues.3... (shrink)

Morphological elements, or structures, are sorted into four categories depending on their level of anatomical isolation and the presence or absence of intrinsically identifying characteristics. These four categories are used to highlight the difficulties with the concept of structure and our ability to identify or define structures. The analysis is extended to the concept of homology through a discussion of the methodological and philosophical problems of the current concept of homology. It is argued that homology is fundamentally a similarity based (...) concept rather than a phylogenetic concept, and a proposal is put forth to return to a comparative context for homology. It is shown that for both the concepts of structure and homology ana priori assumption of stable underlying patterns (i.e. archetypes) is essential. (shrink)

The question whether the study of education and teacher education belong at a liberal arts college deserves careful consideration. In this essay Bruce Kimball analyzes and finds unpersuasive the three principled rationales that are most often advanced on behalf of excluding educational studies, teacher education, or both from a liberal arts college. Specifically, Kimball argues that no principled definition of the conventional liberal arts disciplines excludes the study of education without barring other fields now regarded as legitimate, and consistency (...) demands that all such fields be excluded if any are. In addition, teacher education, even if considered as merely “craft know-how” or as professional training, cannot be excluded from liberal arts colleges without arbitrarily classifying it as suspect and subjecting it to strict scrutiny. But the question of whether educational studies or teacher education fit any asserted definition of liberal education does not finally resolve the question of whether they belong in a liberal arts college. Kimball concludes by suggesting that there are moral and prudential reasons for liberal arts colleges to offer teacher education and, concomitantly, the study of education, even apart from the unpersuasive objections that they do not fit a definition of liberal education. (shrink)

Based upon the author's twenty-five years of experience leading seminars concerning the history of liberal education, this collection presents a uniquely comprehensive and salient set of documents, ranging from Plato to Martha Nussbaum, while incorporating the neglected portrayal and discussion of women within the history of the liberal arts.

The Philosophical Legacy of Behaviorism is the first book to describe the unique contributions of a behavioral perspective to the major issues of philosophy. Leading behavioral philosophers and psychologists have contributed chapters on: the origins of behaviorism as a philosophy of science; the basic principles of behaviorism; ontology; epistemology; values and ethics; free will, determinism and self-control; and language and verbal behavior. A concluding chapter provides an overview of some scholarly criticisms of behavioral philosophy. Far from espousing a `black box' (...) perspective on human cognition and philosophical reasoning, behaviorism (as derived from the works of B. F. Skinner) represents a contemporary and viable approach to conceptualizing important philosophical and psychological issues. Audience: This work will make an excellent text for upper-level undergraduates and graduate students in the fields of philosophy and psychology, as well as being of interest to established scholars in those disciplines. (shrink)

This book examines the more traditional Christian explanation for why God permits evil in this world and offers an alternative explanation. Key Bible passages are discussed with an application of the alternative position to the great question of why God allows so much evil in this world.

Explore and unlock the power of the mind!

Purely parallel neural networks can model object recognition in brief displays – the same conditions under which illusory conjunctions have been demonstrated empirically. Correcting errors of illusory conjunction is the “tag-assignment” problem for a purely parallel processor: the problem of assigning a spatial tag to nonspatial features, feature combinations, and objects. This problem must be solved to model human object recognition over a longer time scale. Our model simulates both the parallel processes that may underlie illusory conjunctions and the serial (...) processes that may solve the tag-assignment problem in normal perception. One component of the model extracts pooled features and another provides attentional tags that correct illusory conjunctions. Our approach addresses two questions: How can objects be identified from simultaneously attended features in a parallel, distributed representation? How can the spatial selectional requirements of such an attentional process be met by a separation of pathways for spatial and nonspatial processing? Our analysis of these questions yields a neurally plausible simulation of tag assignment based on synchronizing feature processing activity in a spatial focus of attention. (shrink)

Current practices of identifying and treating small indolent thyroid cancers constitute an important but in some ways unusual form of overdiagnosis. Overdiagnosis refers to diagnoses that generally harm rather than benefit patients, primarily because the diagnosed condition is not a harmful form of disease. Patients who are overdiagnosed with thyroid cancer are harmed by the psycho-social impact of a cancer diagnosis, as well as treatment interventions such partial or total thyroidectomy, lifelong thyroid replacement hormone, monitoring, surgical complications and other side (...) effects. These harms seem to outweigh any putative benefit of knowing about a cancer that would not have caused problems if left undiscovered. In addition to harms to patients, thyroid cancer overdiagnosis leads to significant opportunity costs at a societal level, due to costs of diagnosis and treatment. Unlike many other overdiagnosed cancers, accurate risk stratification is possible with thyroid cancer. At the individual patient level, use of this risk information might support informed choice and/or shared decision-making, as mandated by clinical ethics frameworks. And this approach might, to some extent, help to reduce rates of diagnosis and intervention. In practice, however, it is unlikely to stem the rising incidence and associated harms and costs of overdiagnosed thyroid cancer, especially in situations where health professionals have conflicts of interest. We argue in this article that thyroid cancer overdiagnosis may be usefully understood as a public health problem, and that some public health approaches will be readily justifiable and are more likely to be effective in minimising its harms. (shrink)

The problem for the CNS in any particular movement task is to coordinate the various frames of reference appropriate to the task. Control variables are determined by this coordination. The coordination problem varies greatly from task to task, and so no single set of control variables is likely to account for a broad range of movement tasks.

Underlying solar energy development is a fundamental issue of values and individual choices. Where solar energy comes to include such ideas as appropriate decentralized technology, self-sufficiency and autonomy, and a responsibility to conserve and preserve the environment, solar energy can become a channel for exploring alternative values. The requirement here is to view solar energy not as just anotherenergy source maintaining an ever increasing fiow of consumption goods. Rather, solar energy should be viewed as an opportunity for the development of (...) values which expand individual choices through the creative process of the community paradigm. (shrink)

As the applied field of social work attempts to become more of a sciencebased profession, it is relying more on the findings from empirical research studies. Withinsocial work there is little discussion of the philosophy of science underlying conventional research inquiry. This paper introduces some major philosophical principles that undergird scientific investigations of the causes of societal and psychosocial problems and of the effectiveness of structured programs, policies and practices to ameliorate social ills. Among the principles introduced are the philosophical (...) concepts of determinism, empiricism, realism, operationalism, scientific materialism, parsimony, logic, and positivism. Together these philosophical assumptions provide a pragmatic framework to design and conduct scientific research of value to the social work profession and other fields. (shrink)

Transcendentalism and the secular turn -- Transcendentalism in the postwar years -- Gender, reform, and ridicule -- Charles Ives : sound -- Joseph Cornell : things -- Truman Nelson : rage -- Beston, Oliver, Dillard, and fluid transcendentalism.