This introductory article outlines how this special issue contributes to existing scholarship that calls for a rethinking and re-evaluation of common assumptions about early modern philosophy. One way of challenging existing narratives is by questioning what role systems or systematicity play during this period. Another way of rethinking early modern philosophy is by considering assumptions about the role of philosophy itself and how philosophy can effect change in those who form philosophical beliefs or engage in philosophical argumentation. A further way (...) of advancing early modern scholarship is by examining the tight links between early modern views on metaphysics and epistemology, on the one hand, and moral, social, and political philosophy, on the other hand. Moreover, there are ongoing debates whether and how the traditional distinction between rationalism and empiricism, which has been questioned for several reasons, should be replaced. It has been proposed to replace it with a distinction between experimental and speculative philosophy, but this distinction cannot easily accommodate early modern debates concerning moral, social, and political philosophy. In addition to highlighting several ways how early modern philosophy has and can be rethought, we summarize how the papers in this special issue contribute to these ongoing efforts. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Ancient Philosophy Today, Volume 3, Issue 2, Page 222-227, October, 2021.

This article investigates the moderating effects of organizational social consciousness on the natural environmental competency and innovativeness relationship. Organizational social consciousness reflects the organization’s awareness of its place and contribution to the larger system in which it exists and is developed through an organization’s social responsibility, ethics, culture, corporate values, and the view of its stakeholders. Through our study of key strategic decision makers from organizations located in the USA, we operationalize organizational social consciousness and demonstrate the efficacy of this (...) construct in relation to the organizational-level constructs of environmental management competency and innovativeness. Our results reveal that organizational social consciousness positively strengthens the natural environmental competency to organizational innovativeness relationship. (shrink)

The self-other asymmetry is a prominent and important feature of common-sense morality. It is also a feature that does not find a home in standard versions of act-utilitarianism. Theodore Sider has attempted to make a place for it by constructing a novel version of utilitarianism that incorporates the asymmetry into its framework. So far as I know, it is the best attempt to bring the two together. I argue, however, that Sider's ingenious attempt fails. I also offer a diagnosis that (...) explains why no theory that remains recognizably act-utilitarian can successfully incorporate the asymmetry. (shrink)

This chapter outlines the intellectual history and conceptual framing that shapes the presentation of ethnographic cases in the subsequent chapters. After a review of the models of music and ethics that informed the author's prior assumptions, the chapter describes a four-cornered conceptual frame-ethics, goods, exchange, and musical meaning-that emerged over the course of fieldwork. Ethics is described as a mode of evaluative thought-feeling that helps members.

This book presents a collection of contemporary discourses that reconsider the relationship of democracy as a political ideology and American ideal and education as the foundation of preparing democratic citizens in America.

This paper argues that Heidegger’s deconstruction of metaphysics lends itself to an environmental ethic of non-violent ‘dwelling’. I trace the instrumental mode of ‘being-in-the-world’ to the beginning of Western metaphysics in ancient Greece. The root of the problem is the technological understanding of things as objects and truth as objectivity. Heidegger indicates a more primordial understanding of truth as ‘event’. For Heidegger, the emergence of a non-instrumental way of life depends upon the extent to which the technological ‘framing’ of nature (...) nature is clearly perceived. I suggest that while Heidegger’s post-foundational ethic does indeed envision a non-instrumental relation to nature, it remains unclear how such an alternative way of life may be politically achieved. (shrink)

Skeptics challenge God’s fairness for ordering Israel to destroy the Canaanites, but a close look at the horror of Canaanite sinfulness, the corruptive and seductive power of their sin as seen in the Canaanization of Israel, and God’s subsequently instituting Israel’s own destruction because of Israel’s committing Canaanite sin reveals that God was just in His ordering the Canaanite’s destruction. But Western culture’s embrace of “Canaanite sin” inoculates it against the seriousness of that sin and so renders it incapable of (...) responding to Canaanite sin with the appropriate moral outrage. (shrink)

Name der Zeitschrift: Philologus Jahrgang: 160 Heft: 2 Seiten: 185-196.

The target article highlights the role of the anterior cingulate cortex (ACC) in conflict monitoring, but ACC function may be better understood in terms of the hierarchical organization of behavior. This proposal suggests that the ACC selects extended goal-directed actions according to their learned costs and benefits and executes those behaviors subject to depleting resources.

(Citation/Reference) Williams, S. H. Lewis Carroll handbook.

In lieu of an abstract, here is a brief excerpt of the content:Deep TherapyDiskin ClayThe Therapy of Desire: Theory and Practice in Hellenistic Ethics, by Martha Nussbaum; xiv & 558 pp. Princeton: Princeton University Press, 1994; $29.95For three decades now interest in Hellenistic philosophy has been gaining among philosophers both in England—and its philosophical colony the United States—and in Europe. The principal documents of the Hellenistic schools have now been made available in both scrupulously edited Greek and Latin texts and (...) fine English translations by A. A. Long and David Sedley in their The Hellenistic Philosophers (1987). Conditions are right for the latest assimilation of this philosophical culture, whose conventional dates are those of the Hellenistic age—from the death of Alexander of Macedon in 323 B.C. to the suicide of the last of his successors, Cleopatra VII of Egypt in 31 B.C., but which in fact extends through the second century A.D. In the fracturing of the autonomous Greek city state and the new empires and cosmopolitanism that grew up in its place, in the turning inward of ethical thought and the simultaneous turning outward of science, the Hellenistic age holds up a mirror to our own. Especially congenial to philosophers in this country and in England is the radical skepticism that reaches from Socrates in the fifth century to Sextus Empiricus in the second century A.D.Martha Nussbaum’s The Therapy of Desire is very much a book for this age. Her topic is the “compassionate medical philosophy” of three of [End Page 501] the Hellenistic schools, the Epicurean, the Skeptic, and the Stoic. In focusing sharply on therapy, she leaves to the side—and on the outside—the connections that made Epicurean and Stoic philosophy systematic. But her awareness of the psychiatric possibilities of modern philosophy and what Michel Foucault called a technique de soi provide the contemporary context for the project of this book, at a stage when Freudian psychology is preparing to make its exit at the end of its century. Medicine is the only science that enters this book’s field of vision. Its thirteen studies (some already familiar) concentrate on the practical and therapeutic aims of Hellenistic philosophy and what the author terms the therapy of the passions, particularly the passions of erotic love, anger, and aggression, and fear of the gods. In The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy (1986), Nussbaum took the side of Aristotle against Plato. Here she takes the part of the Epicurean, Skeptic, and Stoic against the ethical theory of Aristotle, who is impressed to illustrate the practical turn in ethics which Nussbaum explores in Therapy. Plato is glimpsed on the horizon of this book “standing on the rim of the heavens” (p. 23). What links the intellectual program of both Fragility and Therapy is Nussbaum’s keen and sympathetic attention to poetry as a vehicle for philosophy or as a provocation to philosophical engagement. Four of the chapters of this study are devoted to poetry: three to Lucretius’ De Rerum Natura; one to Seneca’s Medea.The ethical project illustrated throughout these studies is formulated by Democritus, who first enunciated the claim: “medicine heals the sickness of bodies; but wisdom rids the soul of its sufferings” (DK 68B31). Each of the Hellenistic schools Nussbaum studies repeated this claim. Unexplored is the medical end of the analogy and the degree to which this much invoked analogy (whose terms are fused in our word psychiatry) conforms to actual medical practice, with its pathology, consultation, diagnosis, and treatment (therapeia). Nor is not clear from the Greek record that desires as opposed to the individual who harbors these desires are regarded as the object of therapy. The Hellenistic philosophers were clearly concerned with “extirpating” desires and disruptive passions, but the object of therapy was usually not desire but the individual who is disturbed by desire (as Philodemus, On Plain Speaking 84.11 Olivieri makes plain). But occasionally by extension the passions are described as the objects of therapy (as they are in Diogenes of Oenoanda, fr. 4.II.3 Smith).No one who has read Fragility will be taken aback by Nussbaum’s [End Page 502] invention of a... (shrink)

The volumes published in the series "Beiträge zur Altertumskunde" comprise monographs, collective volumes, editions, translations and commentaries on various topics from the fields of Greek and Latin Philology, Ancient History, Archeology, Ancient Philosophy as well as Classical Reception Studies. The series thus offers indispensable research tools for a wide range of disciplines related to Ancient Studies.

Unethical behavior is under-examined in the workplace. To date, few studies have attempted to explore the antecedents of an employee’s ethical decisions, particularly with respect to unethical behavior and its effects. To capture an employee’s psychological perception of unethical behavior in the workplace, this paper integrates organizational factors into the Theory of Reasoned Action. By conducting an empirical study in a Chinese firm, we found that codes of conduct and performance pressure have a significant influence on an employee’s attitude toward (...) and social beliefs about unethical behavior. We also demonstrated that employees’ unethical behaviors affect the firm performance of an entrepreneurial venture. The insights gleaned from the findings on this Chinese company have a number of important implications for both research and practice. (shrink)

Background: This study investigated the factors affecting the acceptability in France of abortions. Method: 80 study participants from Toulouse and 124 from Metz judged the acceptability of abortion in 64 vignettes composed of five factors: 1) the adolescent's age (15 or 17.5 years), 2) the adolescent's plans to continue schooling or not, 3) the fetus' age (1, 2, 3, or 4 months), 4) the adolescent's parents' agreement or not, and 5) the agreement or not of baby's father. Results: Three clusters (...) were noted: 1) abortion is never acceptable (8% of participants), 2) abortion is always acceptable (23%), and 3) acceptability of abortion depends on the circumstances (63%). In the majority cluster (3), all five factors had significant effects, but the fetus's age accounted for most of the variance (78%). Conclusion: Most subjects in this study judged, in accordance with French law, that the acceptability of induced abortion in minors depends on the circumstances and, in particular, on the fetus' age. (shrink)

Gilbertson, Savulescu, Oakley and Wilkinson propose extending the availability of terminal sedation (TS) to patients with intractable pain and/or suffering who are expected to live more than 2 weeks (hence the designation of extended TS (ETS)) and to patients whose values are known but who do not have decision-making capacity.1 Their plan is worthy of serious consideration: it is, after all, based on the fundamental and well-recognised medical ethical values of patient autonomy and beneficence. But, even when restricted to jurisdictions (...) that allow assisted dying, the ETS proposal raises three important issues. When the authors speak of ‘assisted dying’ and of ‘Voluntary Assisted Dying (VAS)’, they refer specifically to the laws in Australia and similar ones in New Zealand, the Netherlands, Belgium, Luxembourg, Switzerland, Spain and Canada that permit clinicians either to provide patients with lethal medications for self-administration (formerly called physician-assisted suicide) or to administer lethal medications themselves (voluntary euthanasia). First, the authors distinguish—as do many patients and the public—between sedation to unconsciousness and death. Indeed, as the authors point out, the difference seems obvious: unconsciousness can be reversed, death cannot. Yet in the case of TS, this may be …. (shrink)