This article raises serious concerns regarding the widespread use of unproven interventions with juveniles who sexually offend and suggests innovative methods for addressing these concerns. Dominant interventions (i.e., cognitive-behavioral group treatments with an emphasis on relapse prevention) typically fail to address the multiple determinants of juvenile sexual offending and could result in iatrogenic outcomes. Methodologically sophisticated research studies (i.e., randomized clinical trials) are needed to examine the clinical and cost-effectiveness of cognitive-behavioral group interventions, especially those delivered in residential settings. The (...) moral and ethical mandate for such research is evident when considering the alternative, in which clinicians and society are willing to live in ignorance regarding the etiology and treatment of juvenile sexual offending and to consign offending youths to the potential harm of untested interventions. Encouraging signs of a changing ethical climate include recent federal funding of a randomized clinical trial examining treatment effectiveness with sexually offending youths and the introduction of separate (i.e., developmentally informed) clinical and legal interventions for juvenile versus adult sexual offenders. (shrink)

Abstract:Alasdair Maclntyre (1984) asserts that the ethical systems of the Enlightenment (formalism and utilitarianism) have failed to provide a meaningful definition of “good.” Lacking such a definition, business managers have no internal standards by which they can morally evaluate their roles or acts. Maclntyre goes on to claim that managers have substituted external measures of “winning” or “effectiveness” for any internal concept of good. He supports a return to the Aristotelian notion of virtue or “excellence.” Such a system of virtue (...) ethics depends on an interrelationship of the community, one’s roles in that community, and the virtues one needs to perform that role well. This article develops Maclntyre’s concept of virtue ethics and shows how this paradigm fits well with existing theories about organizational behavior. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Politics of Aristotle by AristotleCharles M. YoungAristotle. The Politics of Aristotle. Translated by Peter L. Phillips Simpson. Chapel Hill: University of North Carolina Press, 1997. Pp. xliv + 274. Cloth, $39.95. Paper, $12.95.Peter Simpson’s attractively produced, readable, and generally accurate new translation offers much of assistance to the student of Aristotle’s Politics. In addition to providing [End Page 356] titles to books and chapters, Simpson has broken (...) chapters into sections, which he also titles and briefly summarizes. The summaries allow Simpson to give indications as to the flow of Aristotle’s thought without building them into the translation itself. The sections of the translation also correspond to the sections of Simpson’s still newer A Philosophical Commentary on the Politics of Aristotle (Chapel Hill: University of North Carolina Press, 1998); notes to the translation also sometimes point to the line of argument in the commentary. Simpson also includes a translation of the last book of the Nicomachean Ethics, which many see as an introduction or transition to the Politics, a brief discussion of the translations of certain key terms, a glossary of significant terms, and an analytical outline of the argument of the Politics. The result is a welcome and useful translation and set of tools.Two of Simpson’s decisions in preparing his translation are regrettable. First, Simpson places the discussion of the best polis in books 7 and 8 between the discussion of the nature of the polis and its kinds in book 3 and the discussion of other sorts of polis in books 4–6, thus printing the books in the order 1, 2, 3, 7, 8, 4, 5, 6. There are good reasons for believing that this is how Aristotle intended the Politics to be read. But in deciding the order in which to print the books, these reasons must be weighed against the inconvenience and confusion produced by departing from the normal, manuscript ordering of the books. In my view this is not even a close call. One can easily indicate one’s belief about the correct order of the books, as Simpson does (xvi–xx), and avoid all inconvenience by printing the books in their manuscript order.More to be regretted is Simpson’s decision (made, I imagine, for aesthetic reasons) not to follow the increasingly common and laudable practice of printing Bekker numbers in the margins of translations of Aristotle. These numbers are a great convenience to readers, for they make it easy to locate specific passages in different translations and in the Greek original. Simpson does give the Bekker number of the beginning of each of his sections, and he may think that this is enough to allow readers to locate specific passages easily (he says as much in his Commentary, xiii). But Simpson’s sections are sometimes as big as a Bekker page, and many of them are as many as ten to fifteen lines long; I speak from experience in reporting that it is more difficult and time-consuming to find one’s way around Simpson’s translation than it should be. [End Page 357]Charles M. YoungClaremont Graduate UniversityCopyright © 1999 Johns Hopkins University Press... (shrink)

Battle Hall Davies' brother Nick ran away from home when she was in high school. Now he has found her and she is going to stay with him for the summer before starting college. Battle discovers that neither she nor her brother is the person she thought they were.

In Stig Hjarvard’s characterization, mediatization studies move beyond the positivist origins of the social sciences, as they must in order to avoid the fundamental contradiction between original commitments to classical determinism vis-à-vis human agency as acknowledged within mediatization studies. In order to sustain and enhance Hjarvard’s vision of the coherence between human agency and mediatization studies as a species of social science, I first sharpen these theoretical tensions by developing a robust account of human freedom as informed by Kant and (...) virtue ethics. I then adopt precise understandings of complementarity and epistemological pluralism as initially developed in Quantum Mechanics and subsequently by Karen Barad and Judith Simon as frameworks that can coherently conjoin contemporary social science with strong accounts of human freedom. The resulting coherency—or entanglement—between ethics and science implies new ethical responsibilities for social scientists as ‘virtuous agents’. (shrink)

We investigate and extend the notion of a good approximation with respect to the enumeration ${({\mathcal D}_{\rm e})}$ and singleton ${({\mathcal D}_{\rm s})}$ degrees. We refine two results by Griffith, on the inversion of the jump of sets with a good approximation, and we consider the relation between the double jump and index sets, in the context of enumeration reducibility. We study partial order embeddings ${\iota_s}$ and ${\hat{\iota}_s}$ of, respectively, ${{\mathcal D}_{\rm e}}$ and ${{\mathcal D}_{\rm T}}$ (the Turing degrees) into (...) ${{\mathcal D}_{\rm s}}$ , and we show that the image of ${{\mathcal D}_{\rm T}}$ under ${\hat{\iota}_s}$ is precisely the class of retraceable singleton degrees. We define the notion of a good enumeration, or singleton, degree to be the property of containing the set of good stages of some good approximation, and we show that ${\iota_s}$ preserves the latter, as also other naturally arising properties such as that of totality or of being ${\Gamma^0_n}$ , for ${\Gamma \in \{\Sigma,\Pi,\Delta\}}$ and n > 0. We prove that the good enumeration and singleton degrees are immune and that the good ${\Sigma^0_2}$ singleton degrees are hyperimmune. Finally we show that, for singleton degrees a s < b s such that b s is good, any countable partial order can be embedded in the interval (a s, b s). (shrink)

Purpose The purpose of this paper is to introduce a new collaboration between the Association of Internet Researchers and the Journal of Information, Communication and Ethics in Society. Design/methodology/approach The paper uses historical, comparative and ethics-based approaches. Findings The collaboration is catalyzed by central interests shared between AoIR and JICES, namely, in the ethical and social impacts of the internet. The collaboration accordingly aims to bring research and reflection developed for the AoIR conferences to the JICES’ readership. Originality/value The value (...) of this collaboration is considerable, as it promises extensive new cross-fertilization between the two communities. The viewpoint begins with a brief overview of the collaboration’s initiation by Prof Simon Rogerson and its logistics over the next two years. Following a general review of Information and Computing Ethics and Intercultural Information Ethics, an overview of ethical considerations fostered by AoIR is offered, focusing on the development of internet research ethics, especially its most recent expression in an IRE 3.0. (shrink)

This investigation examines several key factors believed to promote human flourishing, specifically: Factor 1: Age, Education, & Healthcare, Factor 2: Labor Force Participation, Factor 3: Crime, Factor 4: Income, Factor 5: Youth Unemployment and Factor 6: Voting Behavior. Data was examined at the county level, and collected from a variety of US government and non-governmental organizations. Our investigation into the conditions necessary to promote human flourishing uses internal migration within the United States as the indicator of “unhappy” communities. The findings (...) reveal that all factors are important in emigration somewhere, but the factors vary for different counties. As a result, attempts to address the ills of society require an appreciation of geography and context. (shrink)

One of the greatest merits of Dr. Sherover's excellent book is that it enables us to see Heidegger's thought- in one direction, at least- as an organic outgrowth from his reading of Kant. It thus helps to remove on common misapprehension that Heidegger's thought is odd, idiosyncratic, and not rooted- as in fact it is- in the mainstream of philosophy. Dr. Sherover is able to remove this misunderstanding in great part through the admirable clarity of his exposition; he has succeeded (...) in conveying Heidegger's most abstruse points into plain and understandable English, and so has overcome the formidable barrier of terminology that has blocked so many Heideggerian interpreters. This book is in fact the clearest exposition that I have read of Heidegger's thought at one states of its development. But beyond this valuable job of clarification, by bringing the light of Heidegger to bear upon Kant, this book is also a significant contribution to Kantian scholarship. And that means, of course, a contribution to philosophy itself. (shrink)

Humean interpretations claim that laws of nature merely summarize events. Non-Humean interpretations claim that laws force events to occur in certain patterns. First, I show that the Lewis/Ramsey account of lawhood, which claims that laws are axioms or theorems of the simplest strongest summary of events, provides the best Humean interpretation of laws. The strongest non-Humean account, the scientific essentialist position, grounds laws of nature in essential non-reducible dispositional properties held by natural kinds. The scientific essentialist account entails that laws (...) are a posteriori necessary truths. After showing that these are the best Humean and non-Humean accounts, I demonstrate that the Lewis/Ramsey account is better equipped for interpreting dispositions and counterfactuals. One distinction between the two accounts is whether counterfactuals, whose antecedents are physically possible, sometimes require closest worlds with different laws than the laws of the base world. On the Lewis/Ramsey account non-legal worlds will be necessary. If laws are merely summaries of events that occur then a world where the events are drastically different will often have different laws. The scientific essentialist, however, must demand that laws are the same in counterfactual reasoning because she grounds counterfactual reasoning in the essential dispositional properties of natural kinds. Recently, problems have developed for counterfactual analysis of dispositions due to finkish dispositions, mimicked dispositions, and masked dispositions. These difficulties have led some to abandon reductive accounts of dispositions. Doing so makes positions like scientific essentialism tenable. Yet, while scientific essentialism demands that dispositional properties cannot be reduced to categorical properties, the Humean has the opposite commitment. If dispositional properties are primitives in our ontology, then there is a stronger tie between events than Humeans admit. So, another major disagreement between these accounts is whether dispositions can be reduced. After examining why many attempts at reducing dispositions have failed, I offer one suggestion of how to reduce dispositions and demonstrate that keeping dispositional properties as primitives in our ontology is worse than the solution I offer. (shrink)

The prelims comprise: Preliminaries Universal vs Particular Justice The Scope of Particular Justice Justice and the Doctrine of the Mean:The Problem Distributive and Corrective Justice Reciprocity Grace Political Justice Pleonexia Justice and the Doctrine of the Mean: Aristotle's Solution Responsibility Conclusion References Further reading.

Almost everyone agrees, under some interpretation, that a world is nomologically accessible if and only if it obeys the laws of the base world. This surface agreement, however, has led many to attach little importance to different interpretations, thereby conflating two distinct concepts of nomological accessibility. According to the Shared Law Account (hereafter SL), a target world is nomologically accessible from the base world if, and only if, all and only the laws of the base world are laws at the (...) target world. The Compossible Events Account (hereafiter CE) holds that a target world is nomologically accessible from the base world if, and only if, all events of the target world are compossible with the laws of the base world. After demonstrating that these accounts are distinct, I shall show that the distinction matters. Not only is the correct modal system for nomic necessity determined by which characterizes accessibility, but some arguments against Humean supenfenience depend upon SL. In the final section I show that CE is the correct interpretation. (shrink)

Abstract:Alasdair Maclntyre (1984) asserts that the ethical systems of the Enlightenment (formalism and utilitarianism) have failed to provide a meaningful definition of “good.” Lacking such a definition, business managers have no internal standards by which they can morally evaluate their roles or acts. Maclntyre goes on to claim that managers have substituted external measures of “winning” or “effectiveness” for any internal concept of good. He supports a return to the Aristotelian notion of virtue or “excellence.” Such a system of virtue (...) ethics depends on an interrelationship of the community, one’s roles in that community, and the virtues one needs to perform that role well. This article develops Maclntyre’s concept of virtue ethics and shows how this paradigm fits well with existing theories about organizational behavior. (shrink)

In Relativism and Religion five prominent philosophers from widely divergent perspectives have confronted fundamental questions about the epistemology and semantics of religious claims. Such questions in the philosophy of religion have become a matter of critical importance for anyone concerned about the status of religious claims to knowledge and truth. Is there any way, apart from a particular religious tradition, of knowing that the distinctive claims of a religious tradition are true or closer to truth than those of any other (...) religion? Does 'God' in religious speech and texts refer to the same Being as does philosophical theism? Would the disappearance of theistic belief and practice mean the death of the gods - or God? Or does this question assume a mistaken concept of truth or reference in religion? Included in this collection of essays is a spirited response by each contributor to the others' treatment of these issues. (shrink)

Abstract:Western business philosophy is rooted in the concepts of free enterprise, free markets, free choice. Yet freedom has its limits. Nature itself imposes constraints. In the state of nature each business must try to accomplish everything autonomously and ward off the attacks of rivals. These activities cost the business a great deal of freedom. The social contract emerges from such anarchy to increase the freedom available to all members of society. It does so by setting limits on individual freedom which (...) actually increase the overall amount of freedom available within the system. The Social Equation presents a relational model of this contract to show how overall freedom is increased in a state of society. In so doing, the obligations which society places on businesses to produce beneficial goods and services is developed. Next, the complex relationship between socially enforced constraints and social moral constraints is examined, showing that social moral constraints increase freedom more than do enforced constraints. This work concludes with proposed uses of the Social Equation as a heuristic for business ethics. (shrink)

This paper continues the investigation into the relationship between good approximations and jump inversion initiated by Griffith. Firstly it is shown that there is a \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Pi^{0}_{2}}$$\end{document} set A whose enumeration degree a is bad—i.e. such that no set \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${X \in a}$$\end{document} is good approximable—and whose complement \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\overline{A}}$$\end{document} has lowest possible jump, in other words (...) is low2. This also ensures that the degrees y ≤ a only contain \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Delta^{0}_{3}}$$\end{document} sets and thus yields a tight lower bound for the complexity of both a set of bad enumeration degree, and of its complement, in terms of the high/low jump hierarchy. Extending the author’s previous characterisation of the double jump of good approximable sets, the triple jump of a \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Sigma^{0}_{2}}$$\end{document} set A is characterised in terms of the index set of coinfinite sets enumeration reducible to A. The paper concludes by using Griffith’s jump interpolation technique to show that there exists a high quasiminimal \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Delta^{0}_{2}}$$\end{document} enumeration degree. (shrink)