Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...) blind obedience, for when reason tells desire to obey, it includes an explanation supporting its order which desire can at least potentially understand. Thus, the nature of human desire, and also of the characteristic interaction of desire and reason, is much different than it is standardly taken to be. (shrink)

Although the presence or absence of a pitch accent clearly can play an important role in signaling the discourse and information structure of an utterance, whether the form of an accent determines the type of information it conveys is more controversial. We used an eye‐tracking paradigm to investigate whether H*, which has been argued to signal new information, evokes different eye fixations than L+H*, which has been argued to signal the presence of contrast. Our results demonstrate that although listeners interpret (...) these accents differently, their interpretive domains overlap. L+H* creates a strong bias toward contrast referents whereas H* is compatible with both new and contrast referents. (shrink)

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last (...) twenty years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

The well-known ¿Berber Head¿ in the British Museum, found at Kyrene in 1861, has long defied exact stylistic analysis. Its findspot provides no precise date, and ever since the excavators suggested that it was a piece from the fourth century bc, this dating has been sustained, generally through inertia. Yet recent scholars have become increasingly aware of the weakness of this date without offering specific alternatives other than a gradual down-dating. Its North African features indicate that it is a portrait (...) of an indigenous ruler, and thus attribution must be based on the likelihood of such a person being honoured in Kyrene. It is herein suggested that it is a portrait of the Numidian prince Mastanabal, son of Massinissa, and that it dates to the time that Massinissa was a close associate of the king of Kyrene, the future Ptolemaios VIII of Egypt, or 163¿148 bc. Mastanabal was a noted athlete and thus the piece may be a commemoration of one of his victories. Its commissioning would fit into his father¿s vigorous hellenization policy. Although the style remains difficult of analysis, certain features, especially the beard under the chin, support a second-century bc date. (shrink)

:International business norms do not exist. Content and development of such norms is a significant research question for business ethics scholarship. Any norms must address difficult practical and moral problems facing multinational enterprises. The author’s thesis is as follows. A key circumstance is that international relations remain a Hobbesian state of nature. The theoretical solution of a global sovereignty for norm formulation and enforcement is unlikely. The business ethics literature proposes other insightful but theoretical and conflicting solutions to abstract wealth-responsibility (...) and universalism-relativism controversies. Theoretical convergence seems unlikely. Evolution of multiple international policy regimes fragmented by policy arena is more probable. Regimes will typically be neither morals by agreement nor a morality of the marketplace. Regime development can occur in various other ways. Moral leadership, by firms, stakeholders, nongovernmental organizations or governments, can be a vital force. Formal ethical theories can inform and guide such leadership initiatives. This process perspective is applied to several recent case examples cited here as supporting evidence: anti-corruption, labor, environmental, human rights, and fiduciary responsibility initiatives. (shrink)

Currently, there are two bottleneck problems in the research of college students’ entrepreneurial intention and entrepreneurial behavior: lack of comprehensive and systematic theoretical framework and empirical analysis to reveal the role path that affects entrepreneurial intention, and most studies ignore the gap between entrepreneurial intention and behavior. Based on the literature review, this study adopted the Theory of Planned Behavior as the theoretical framework introduced entrepreneurial situational factors and entrepreneurial implementation intention, and constructed a two-step extended entrepreneurial intention–behavior model. The (...) structural equation was constructed using AMOS24.0 to empirically analyze the antecedent variables of college students’ entrepreneurial intention and the factors influencing entrepreneurial behavior. The empirical results showed that expected material possessions, expected social reputation, expected self-evaluation, mission and responsibility, and career development are the antecedent variables of entrepreneurial attitude. Support from families and friends, college teachers’ views, and the role models are antecedent variables of entrepreneurial subjective norms. Professional ability, entrepreneurial ability, entrepreneurial experiences, and personality traits are the antecedent variables of entrepreneurial perceived behavior control. In the formation stage of college students’ entrepreneurial intention, attitude, subjective norms, perceived behavior control, and entrepreneurial situational factors have significant impacts on the formation of college students’ entrepreneurial intention, while entrepreneurial intention, perceived behavior control, and entrepreneurial situational factors have significant impacts on the transformation phase of entrepreneurial behavior. Entrepreneurial implementation intention plays an intervening role between entrepreneurial intention and behavior of college students. (shrink)

A Great Plains land ethic is shaped by an intimate knowledge of and appreciation for the evolution, ecology, and aesthetics of the plains landscape. The landscape evokes a sense of wonder and mystery suggested by the word "sacrament." The biblical concept of "covenant" points to God as a community-forming power, a creative process that has evolved into the earth community to which we humans belong. In contrast to an anthropocentric ethic which emphasizes human dominion over nature, a Theo-centric land ethic (...) seeks a balance, reflected in Genesis 1–3, between humans who are members of the earth community and moral agents accountable to God for the earth. A land ethic identifies concrete practices of metanoia and healing: agricultural practices to address the loss and degradation of soil; conservation and protection of water sources; utilization of wind and solar energy; and prescribed burning to restore processes vital to the prairie ecosystem. The concept of subsidiarity suggests that practices of metanoia and healing are a combination of wise public policy balanced by personal, family, church, business, and community responsibility. (shrink)

Many authors have argued that Aristotle does not stay true to his official account on which every instance of choice must be preceded by deliberation, and it is a good thing that he does so because his official account has catastrophically bad theoretical implications. I argue that Aristotle does not deviate from his official account, and that the official account does not have the decisively bad implications others have claimed it to have. These objectionable entailments only obtain on a certain (...) conception of what deliberation is like, and I argue that this conception is not Aristotle’s. Once Aristotle’s own conception of deliberation is understood, the terrible putative entailments clearly do not follow from the official account, and so textually Aristotle remains consistent while conceptually he remains plausible. (shrink)

Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...) blind obedience, for when reason tells desire to obey, it includes an explanation supporting its order which desire can at least potentially understand. Thus, the nature of human desire, and also of the characteristic interaction of desire and reason, is much different than it is standardly taken to be. (shrink)

In the ethical texts, Aristotle claims that all instances of choice (prohairesis) must be preceded by deliberation, but it is not clear why he believes this. This paper offers an explanation of that commitment, drawing heavily from the De Anima and showing that the account emerging from there complements that of the ethical texts. The view is that the deliberative faculty has the capacity to manipulate reasons combinatorially, while the perceptual/desiderative faculty does not, and choice requires the combinatorial manipulation of (...) reasons. (shrink)

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last (...) twenty years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

Hamacher, Duane Indigenous Australian practices, developed and honed over thousands of years, weave science with storytelling. In this Indigenous science series, we'll look at different aspects of First Australians' traditional life and uncover the knowledge behind them - starting today with astronomy.

Outlines four emerging "opportunity trends," including voluntary simplicity, that readers can utilize to surmount social, economic, and environmental challenges ...

A new perceptual paradigm is emerging that views the universe as a living system that is being regenerated in its totality moment by moment. Scientific evidence for this view is presented as well as complementary insights from the world's spiritual traditions. The implications of this view of reality for our sense of identity, way of living, and evolutionary purpose are considered.

Alain Badiou has claimed that Quentin Meillassoux's book After Finitude (Bloomsbury, 2008) "opened up a new path in the history of philosophy." And so, whether you agree or disagree with the speculative realism movement, it has to be addressed. Lacanian Realism does just that. This book reconstructs Lacanian dogma from the ground up: first, by unearthing a new reading of the Lacanian category of the real; second, by demonstrating the political and cultural ingenuity of Lacan's concept of the real, and (...) by positioning this against the more reductive analyses of the concept by Slavoj Zizek, Alain Badiou, Saul Newman, Todd May, Joan Copjec, Jacques Ranciere, and others, and; third, by arguing that the subject exists intimately within the real. Lacanian Realism is an imaginative and timely exploration of the relationship between Lacanian psychoanalysis and contemporary continental philosophy. (shrink)

Abstract:International business norms do not exist. Content and development of such norms is a significant research question for business ethics scholarship. Any norms must address difficult practical and moral problems facing multinational enterprises. The author’s thesis is as follows. A key circumstance is that international relations remain a Hobbesian state of nature. The theoretical solution of a global sovereignty for norm formulation and enforcement is unlikely. The business ethics literature proposes other insightful but theoretical and conflicting solutions to abstract wealth-responsibility (...) and universalism-relativism controversies. Theoretical convergence seems unlikely. Evolution of multiple international policy regimes fragmented by policy arena is more probable. Regimes will typically be neither morals by agreement nor a morality of the marketplace. Regime development can occur in various other ways. Moral leadership, by firms, stakeholders, nongovernmental organizations or governments, can be a vital force. Formal ethical theories can inform and guide such leadership initiatives. This process perspective is applied to several recent case examples cited here as supporting evidence: anti-corruption, labor, environmental, human rights, and fiduciary responsibility initiatives. (shrink)

This book presents a reading of Martin Heidegger's philosophy as an effort to strike a middle position between the philosophies of Plato and Friedrich Nietzsche. Duane Armitage interprets the history of Western philosophy as comprising a struggle over the meaning of "being," and argues that this struggle is ultimately between materialism and idealism, and, in the end, between atheism and theism. This work therefore concerns the question of the meaning of the so called "death of God" in the context (...) of contemporary Continental Philosophy.. (shrink)

What makes a word easy to learn? Early‐learned words are frequent and tend to name concrete referents. But words typically do not occur in isolation. Some words are predictable from their contexts; others are less so. Here, we investigate whether predictability relates to when children start producing different words (age of acquisition; AoA). We operationalized predictability in terms of a word's surprisal in child‐directed speech, computed using n‐gram and long‐short‐term‐memory (LSTM) language models. Predictability derived from LSTMs was generally a better (...) predictor than predictability derived from n‐gram models. Across five languages, average surprisal was positively correlated with the AoA of predicates and function words but not nouns. Controlling for concreteness and word frequency, more predictable predicates and function words were learned earlier. Differences in predictability between languages were associated with cross‐linguistic differences in AoA: the same word (when it was a predicate) was produced earlier in languages where the word was more predictable. (shrink)

This paper addresses one of the themes of the 2018 CSSP Conference: understanding the legacy of the Scottish tradition. In doing so I suggest that we find some Scottish heirlooms in early American education. To make this case I will start with a text that has been largely refuted and establish a starting point for a legacy of the Scottish tradition with what I believe to be the weakest case: the almost unknown Glaswegian philosopher George Jardine.

Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 221 Seiten: 199-218.

I offer a novel analysis of the relations between Aristotle’s three species of desire - appetite, temper, and wish - and the three things he says in EN 2.3 lead to pursuit - the pleasant, the beneficial, and the noble. It has long been tempting to think that these trios line up with one another in some way, ideally relating their members in one-to-one fashion. One account, by John Cooper, has gathered prominent adherents, but other authors, notably Giles Pearson, have (...) argued we should give up on even trying to correlate the two trios. I attempt to show that the two trios do relate in interesting ways, but not in a way that correlates their members in a one-to-one fashion. Instead, I argue that both appetite and temper are ultimately for the pleasant, while all things that an agent takes as objects of wish are conceived of as either pleasant, beneficial, or noble. This account conflicts with a dominant understanding of the species of desire as differentiated by their objects. I reply defend the view by showing that there is a second criterion for differentiating the species of desire. (shrink)

abstract: Despite the maturing and formalizing of Buddhist-Christian studies as an academic discipline, its practical and pastoral implications are insufficiently addressed. Most of the practical literature to date addresses spiritual care, broadly conceived, within a narrow range of sources and theories. This scoping study identifies three primary resources offered to providers of spiritual care by scholars of Buddhist-Christian studies: an expanded theoretical base for assessment and interpretation, practices for caregiver formation and cultivation, and guidance for care with spiritually fluid people. (...) Scholars of Buddhist-Christian studies could make at least four additional contributions to chaplaincy and spiritual care: a revised telos of care, attention to care as a site of spiritual practice, criteria for salutogenic spiritualities, and refined practices for interreligious and postcolonializing care. These potential contributions require the discipline to carefully consider methodological issues and broaden its range of sources. (shrink)

Explore the importance of love with the youngest readers in a wonderfully accessible way. Even little children have big questions about life. Plato believed showing and receiving love makes us wise, and Love with Plato brings his philosophy to the youngest thinkers. Asking young readers what being loved feels like to them and how they can show others love prompts questions about how we treat one another and ourselves. This book will lead to inspiring conversations about loving people for what (...) is on the inside, and helping others do the same. Look for all six Big Ideas for Little Philosophers board books: Equality with Simone de Beauvoir, Happiness with Aristotle,Imagination with René Descartes, Kindness with Confucius, Love with Plato, and Truth with Socrates. (shrink)

A recent literature applies economic reasoning to restrict corporate social responsibility (CSR) to profitable opportunities. The underlying theory of the firmassumes widespread public company ownership and a net positive contribution to social welfare in relatively unfettered markets. This modern economic approach posits strict fiduciary responsibility of agents. Management, in this fiduciary role, should have no CSR discretion beyond the requirements of minimalist laws and customary ethics. Any profitable CSR option can be undertaken. Any unprofitable CSR action is defined as discretionary (...) altruism prohibited to fiduciary agents and recommended against for shareowners acting through the corporate form. The modern economic position shifts all unprofitable social issues into the sphere of public policy—which is then influenced by business on the basis of economic self-interest. There are two points of relaxation in this position. First, a firm may need to practice prudential altruism to forestall more costly action by governments and stakeholders. Second, management must consider productivity effects of employee sentiments about social issues and stakeholders. (shrink)

Dynamics concerns the process of change in variable conditions through time at any level of analysis. Various important issues or topics in stakeholder theory and practice involve consideration of change over time and thus unavoidably involve dynamics. While dynamics has received explicit recognition in stakeholder literature, dynamic analysis remains partly tacit and suffused through the literature. One reason is that dynamics remains difficult to model even in economics. This article provides a basic orientation to stakeholder dynamics as a key conceptual (...) and methodological issue for stakeholder thinking. This article identifies current literature concerning stakeholder dynamics and evaluates future directions in dynamic reasoning that would help build stakeholder theory and improve practice of stakeholder management. Notions of competition, influence strategies, change in stakeholder networks, mindsets, salience or values, learning, creative destruction, long-term sustainability, stakeholder reciprocity, sustainable development, and value creation all embed change and thus time dynamics. Static complexity and heterogeneity across units-of-analysis are not the same as dynamics but do also change over time. Dynamics concerns how change process influences consequences (later in time) in relationship to antecedents (earlier in time). Management copes with change process, as much as with complexity and variation in antecedents and consequences. (shrink)

Existing research on the formation of employee ethical climate perceptions focuses mainly on organization characteristics as antecedents, and although other constructs have been considered, these constructs have typically been studied in isolation. Thus, our understanding of the context in which ethical climate perceptions develop is incomplete. To address this limitation, we build upon the work of Rupp to develop and test a multi-experience model of ethical climate which links aspects of the corporate social responsibility, ethics, justice, and trust literatures and (...) helps to explain how employees’ ethical climate perceptions form. We argue that in forming ethical climate perceptions, employees consider the actions or characteristics of a complex web of actors. Specifically, we propose that employees look outward at how communities are impacted by their organization’s actions, upward to make inferences about the ethicality of leaders in their organizations, and inward at their own propensity to trust others as they form their perceptions. Using a multiple-wave field study conducted at a privately held US corporation, we find substantial evidence in support of our model. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deep Listening and Virtuous Friendship:Spiritual Care in the Context of Religious MultiplicityDuane R. BidwellA monk asked Zen master Yunmen: “What is the teaching of the Buddha’s entire lifetime?” Yunmen answered:“An appropriate response.”1In a pivotal scene from the 1988 film A Fish Called Wanda, con artist Wanda Gershwitz is fed up—finally—with her partner, Otto West. When his jealousy and ersatz intellectualism repeatedly jeopardize their attempts to steal $20 million in (...) diamonds, Wanda yells: “Now let me correct you on a few things, okay? Aristotle was not Belgian. The central message of Buddhism is not ‘Every Man for Himself.’ And the London Underground is not a political movement. Those are all mistakes, Otto, I looked them up.”2 It’s a funny moment, of course. But Otto’s (mis)understanding of Gautama’s teaching demonstrates a challenge in translating a spiritual-religious tradition from one cultural setting to another. Too often, and usually without intention, we are like Otto; we colonize and domesticate unfamiliar ideas, assimilating them into our existing worldview instead of experiencing and accommodating their challenging differences. Otto’s facile appropriation of Buddhism confirms rather than confronts his pre-critical, individualistic, and perhaps Darwinist worldview. A Buddhist caregiver might say that Otto was not “listening deeply” to the myriad voices that shaped his perspective.Similar hazards face someone writing about deep listening in relation to religious multiplicity.3 Deep listening, as a caring practice, “belongs” to the emerging field of Buddhist contemplative care,4 in which it has a technical (although perhaps undertheorized) usage richly informed by Buddhist thought and practice. But when I reflect as a pastoral theologian and spiritual caregiver trained in the Christian traditions of cura animarum, the cure or care of souls, deep listening can become unmoored from its origins. Someone marinated in the discourses and practices of Christian care can easily and perhaps unintentionally conflate deep listening with classic Christian [End Page 3] concepts of care such as the ministry of presence, the practice of unconditional positive regard,5 and the giving of oneself to God for the sake of the care seeker. Although I identify as a Buddhist Christian, habitual Christian views shape my thinking the way a canyon or streambed shapes the flow of water; unless I am attentive to the ways that Buddhist thought and practice seek fissures and carve new channels through the sediment of Christian spiritual care, I risk appropriating or erasing the practices that Buddhist caregivers call deep listening.Mindful of these waters, I want to immerse myself and readers in a particular question: In the context of spiritual care, what happens at the confluence of deep listening and a practitioner’s multiple religious voices? In responding to this question I have three aims: to describe deep listening, to provide a theoretical and experiential account of deep listening in the context of religious multiplicity, and to suggest an image from the Pāli canon that can help practitioners engage religious multiplicity in ways that minimize harm, increase compassion, and realize wisdom. A particular moment in spiritually integrative psychotherapy serves as a touchstone for my reflection; thus, I begin where the canyon creates a slender and fast-moving channel for deep listening: psychotherapy with Julie.6violence, karma, and compassionAt twenty-seven years of age, Julie was a soft-spoken, biracial graduate student who radiated mindful presence. She identifies as Asian American, and with her shaved head and tendency to wear dark colors and dramatic scarves, she might seem a typical LA hipster to other passengers on the commuter train she rode to and from our appointments. One year before our psychotherapeutic work, Julie had been beaten and raped by a boyfriend; subsequent thoughts of suicide led to a brief hospitalization. At that time she was assigned diagnoses of bipolar II and post-traumatic stress disorders. Daily, she swallowed a powerful mood stabilizer; monthly, she visited a psychiatrist. The symptoms of bipolar disorder, substance abuse, addiction, schizophrenia, depression, and suicide were present in her extended family. Julie sought counseling because of tension between what she called her “Buddhist identity” and the mental health diagnoses assigned to her. She said she... (shrink)

Sibley was a prolific writer and speaker on pacifism, civil disobedience, and utopianism. His many publications include articles and books on these topics. My favorite is his highly respected The Quiet Battle: Writings on the Theory and Practice of Nonviolent Resistance, an anthology of major-–as well as less well-known—sources on pacifism and nonviolence, meticulously edited, with rich and insightful introductions and concluding reflections by Sibley. There are many tales to be told of Sibley’s adventures as a pacifist in the academy (...) from the early 1940s to the late 1980s. One particularly telling episode --revived by Tim Brady in the Winter 2016 edition of the Minnesota Alumni Magazine--is sufficient to describe the character of this man. (shrink)

Aquinas’ philosophy is revolutionary, especially his doctrine of essence within the context of natural philosophy has transcended that of Aristotle. The principal distinctions between the doctrines of Aquinas and Aristotle are demonstrated in four layers which are entity-nature, compositeness, particularity and potentiality of essence. Aquinas not only overturns and reforms the Western traditional view of essence, but also constructs a prominent “joint” connecting essentialism to existentialism in Western philosophy.