This chapter presents the text of a lecture on legal orders in Europe given at the British Academy's 2008 Law Lecture. This text suggests that developments in European and international law make it increasingly hard to sustain the view that a single system of law operates within each sovereign territory. It explains that in Europe, different legal orders seem to coexist, in relation to the same issues, within the same legal space; and questions constantly arise about which law is to (...) prevail. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Spiritual Experience and Psychopathology”Francis G. Lu (bio), David Lukoff (bio), and Robert P. Turner (bio)Jackson and Fulford have written an impor-tant paper which addresses an area of increasing interest in the United States—the relationship between religious/spiritual experiences and psychopathology. Using primarily the Present State Examination as the diagnostic framework, the authors describe in rich clinical detail three patients where certain phenomena lead to a possible diagnosis (...) of schizophrenia. However, the patients’ outcomes were uniformly positive—how can this be? The authors argue persuasively for the importance of a contextual assessment “in which psychotic phenomena themselves are embedded in the values and beliefs of the person concerned.” In this commentary, we will first present innovations in the DSM-IV relevant to cultural and religious/spiritual issues, which complement the authors’ conclusions, and then comment upon the paper from this perspective.In the DSM-IV Introduction (1994), a section entitled “Ethnic and Cultural Considerations” provides a rationale for innovations in DSM-IV that better enables its use with culturally diverse individuals: “A clinician who is unfamiliar with the nuances of an individual’s cultural frame of references may incorrectly judge as psychopathology those normal variations in behavior, belief, or experience that are particular to the individual’s culture. For example, certain religious practices or beliefs (e.g., hearing or seeing a deceased relative during bereavement) may be misdiagnosed as manifestations of a Psychotic Disorder” (xxiv). In the introduction, three types of information are cited: 1) sections entitled “Age, Gender and Cultural Considerations” in the text of ninety diagnostic categories discuss clinical variations due to these factors; 2) an Outline for Cultural Formulation designed to assist the clinician in systematically evaluating and reporting the impact of the individual’s cultural context; and 3) a Glossary of Culture-Bound Syndromes. These innovations, based on recommendations of the NIMH Workgroup on Culture, Diagnosis and Care to the Task Force on DSM-IV, are described in extensive detail in an important recent book (Mezzich, Kleinman, Fabrega, and Parron 1996).As an example of the importance of the Age, Gender, and Cultural Consideration section relevant to religious and spiritual experiences, consider the section in the text describing schizophrenia, where the following appears: “Clinicians assessing the symptoms of Schizophrenia in socioeconomic or cultural situations that are different from their own must take cultural differences into account. Ideas that may appear to be delusional in one culture (e.g., sorcery and witchcraft) may be commonly held in another. In some cultures, visual or auditory hallucinations with a [End Page 75] religious content may be a normal part of religious experience (e.g., seeing the Virgin Mary or hearing God’s voice)” (281). Secondly, in the analogous section of the text describing Brief Psychotic Disorder, the following appears: “It is important to distinguish symptoms of Brief Psychotic Disorder from culturally sanctioned response patterns. For example, in some religious ceremonies, an individual may report hearing voices, but these do not generally persist and are not perceived as abnormal by most members of the person’s community” (303).The Outline for Cultural Formulation provides the clinician a concise tool to specify the following information concerning the cultural context that is relevant to clinical care: cultural identity of the individual, cultural explanations of the individual’s illness, cultural factors related to psychosocial environment and levels of functioning, cultural elements of the relationship between the individual and the clinician, and overall cultural assessment for diagnosis and care. Religion is explicitly mentioned in the third section so as to encourage the assessment of “the role of religion... in providing emotional, instrumental, and information support” (1994, 844). This outline for cultural formulation is more fully explicated in a recent chapter by Lu, Lim, and Mezzich (1995).A major innovation in DSM-IV relevant to this topic is the new diagnostic category entitled Religious or Spiritual Problem defined as follows: “This category can be used when the focus of clinical attention is a religious or spiritual problem. Examples include distressing experiences that involve loss or questioning of faith, problems associated with conversion to a new faith, or questioning of spiritual values that may not necessarily be related to an organized... (shrink)

The information required for perception may be available in the energy arrays that stimulate sensory organs but in a form not directly suitable for the planning and execution of the organism's actions in the environment. The requisite form of information is obtained, with no loss of adequate perception, by representation of sensory stimuli in frames of reference determined by internal control signals producing actions. This process seems evolutionarily advantageous but makes perception essentially non-direct, regardless of the degree of intra- or (...) inter-modal sensory integration. (shrink)

In “Divine Freedom,” I argue that morally significant incompatibilist freedom is a great good. So God possesses morally incompatibilist freedom. So, God can do wrong or at least can do worse than the best action He can do. So, God is not essentially morally perfect. After careful consideration of numerous objections, I conclude that this argument is undefeated.

This is the first critical edition since the nineteenth century of Bacon's principal philosophical work in English, The Twoo Bookes of Francis Bacon. Of the proficience and advancement of Learning, divine and humane - traditionally known as The Advancement of Learning.

The Renaissance was a period of great intellectual change and innovation as philosophers rediscovered the philosophy of classical antiquity and passed it on to the modern age. Renaissance philosophy is distinct both from the medieval scholasticism, based on revelation and authority, and from philosophers of the seventeenth and eighteenth centuries who transformed it into new philosophical systems. Despite the importance of the Renaissance to the development of philosophy over time, it has remained largely understudied by historians of philosophy and professional (...) philosophers. This anthology aims to correct this by providing scholars and students of philosophy with representative translations of the most important philosophers of the Renaissance. Its purpose is to help readers appreciate philosophy in the Renaissance and its importance in the history of philosophy. The anthology includes translations from philosophers from the thirteenth to the seventeenth centuries, and it ranges from works on moral and political philosophy, to metaphysics, epistemology, and natural philosophy, thereby providing historians and students of philosophy with a sense for the nature, breadth, and complexity of philosophy in the Renaissance. Each translation is accompanied by an introduction by a historian of Renaissance philosophy, as well as select secondary sources, in order to encourage further study. (shrink)

Privacy is one of our most essential values, but popular understanding of it lags far behind the heat the concept generates. It's easy to understand why. The concept itself has shifted in U.S. law from autonomy, to property, to confidentiality. Further, with a host of cultural differences as to how privacy is understood globally and in different religions, and with nonstop technological advancements, its significance is continually evolving. Leslie P. and John G. Francis draw upon their extensive expertise in (...) law, philosophy, political science, regulatory policy, and bioethics to parse privacy's meaning in the modern age. This book will inform, appease, and alert readers to what is at stake when privacy is breached. (shrink)

Accountability is of universal interest to the business ethics community, but the emphasis to date has been primarily at the level of the industry, organization, or key individuals. This paper unites concepts from relational and felt accountability and team dynamics to provide an initial explanatory framework that emphasizes the importance of social interactions to team accountability. We develop a measure of team accountability using participants in the USA and Europe and then use it to study a cohort of 65 teams (...) of Irish business students over three months as they complete a complex simulation. Our hypotheses test the origins of team accountability and its effects on subsequent team performance and attitudinal states. Results indicate that initial team accountability is strongly related to team trust, commitment, efficacy, and identifying with the team emotionally. In established teams, accountability increases effort and willingness to continue to collaborate but did not significantly improve task performance in this investigation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Marsilio Ficino’s Critique of the Lucretian AlternativeJames G. SnyderIntroductionMarsilio Ficino is perhaps most widely remembered by historians of philosophy today as a fifteenth-century Platonist and Hermeticist who advocated the soul’s flight from the sordid world of matter and body. Ficino’s major contributions to philosophy include his Latin translations of Plato and Plotinus, as well as his voluminous and encyclopedic Platonic Theology, where he argues that the immortal soul occupies (...) a privileged midpoint between God and inchoate prime matter. It therefore comes as a surprise to learn that Ficino, for a time in his early twenties, was drawn to the Roman poet Lucretius, who believed that most people are plagued by the superstitions of religiously-minded fable mongers. During this time Ficino composed a short commentary on Lucretius’ didactic Epicurean poem, On the Nature of Things. In 1417 one of the last surviving manuscript copies of this poem was found in a German monastery by the humanist Poggio Bracciolini after several centuries of dormancy.1 Also, in an early treatise on pleasure, Ficino [End Page 165] argues that the Epicurean emphasis on pleasure as the removal of pain is superior to the crass and vulgar hedonism of Aristippus.2 In time, however, Ficino developed into the Platonist that historians of philosophy are more familiar with today. He turned his back on Lucretius, destroyed his commentary on him, and he became a rigid opponent of those philosophers who, as Plato describes them in his Sophist, “insist that only what offers tangible contact is, since they define being as the same as body.”3Despite the fact that Ficino ultimately rejected Lucretius, and in a letter to the poet Angelo Poliziano claimed to have “followed the divine Plato from my youth,” it appears that he was never able to successfully put the Epicurean poet completely out of his mind.4 The specter of Lucretius—that is, the specter of a potent and fully-articulated materialism and what it entails—casts a long shadow across the eighteen books of Ficino’s Platonic Theology. This work, which was printed in 1482 and remains his most extensive philosophical treatise, gives the impression that Ficino considered Lucretius a relevant and un-eliminated alternative to his own mature philosophical vision. The Lucretian alternative, as it will here be called, aspires to show that anything that exists is a composite of matter and void alone, and that there is no need to countenance the existence of some ghostly third constituent, such as soul, in order to explain adequately the phenomena of nature or consciousness.5 Ficino’s Platonic Theology argues for a profoundly different metaphysical picture of the nature of things. There Ficino wanted to demonstrate the essential immortality of the soul, and to further clarify the best way that it can, as he puts it, “cast off the bonds of our terrestrial chains” so that it may “fly unhindered to the ethereal abode.”6 However, in order for Ficino to accomplish this, he first had to show that the Lucretian alternative is not a living hypothesis, but a dead one. Refuting Lucretius, therefore, is central to the polemical aims and aspirations of this [End Page 166] work, and it is to this end that Ficino addresses several chapters to refuting the materialism of the “vulgar” and “impious” Epicurean poet and philosopher. The Lucretian alternative also explains in part why Ficino discusses, sometimes at great length, the nature of matter and body, especially in the early books of his Platonic Theology. The core argument that Ficino brings against the Lucretian alternative is that its materialist ontology is at best incomplete, and that something else—some ghostly incorporeal principle— is in fact necessary in order to adequately explain the nature of things.Both the Renaissance recovery of On the Nature of Things, and the subsequent role that it played in the advancement of early modern philosophy and science, are familiar to historians of philosophy today.7 Ficino’s fifteenth-century critique of Lucretius, however, is not. Nearly half a century ago Paul Oskar Kristeller noted that in the 1450s Ficino came under the influence of Lucretius, and he further speculated that “a trace... (shrink)