What is forgiveness? When is it appropriate? Is it to be earned or can it be freely given? Is it a passion we cannot control, or something we choose to do? Glen Pettigrove explores the relationship between forgiving, understanding, and loving. He examines the significance of character for the debate, and revives the long-neglected virtue of grace.

Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of 'recognition' — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, 'recognition' has now come to occupy a central (...) place in our efforts to comprehend what is at stake in contestations over identity and difference in colonial contexts more generally. In this paper, I employ Frantz Fanon's critique of Hegel's master–slave dialectic to challenge the now hegemonic assumption that the structure of domination that frames Indigenous–state relations in Canada can be undermined via a liberal politics of recognition. Against this assumption, I argue that instead of ushering in an era of peaceful coexistence grounded on the Hegelian ideal of reciprocity, the contemporary politics of recognition promises to reproduce the very configurations of colonial power that Indigenous demands for recognition have historically sought to transcend. (shrink)

Hobbes is widely regarded as one of the most important figures in the history of ideas and political thought, and his seminal text Leviathan is widely recognised as one of the greatest works of political philosophy ever written. The Routledge Guidebook to Hobbes’ Leviathan introduces the major themes in Hobbes’ great book and acts as a companion for reading this key work, examining: The context of Hobbes’ work and the background to his writing Each separate part of the text in (...) relation to its goals, meanings and impact The reception the book received when first seen by the world The relevance of Hobbes’ work to modern philosophy, it’s legacy and influence With further reading included throughout, this text follows Hobbes’ original work closely, making it essential reading for all students of philosophy and politics, and all those wishing to get to grips with this classic work. (shrink)

I here advance a critical research agenda for the political perspective of corporate social responsibility. I argue that whilst the ‘Political’ CSR literature is notable for both its conceptual novelty and practical importance, its development has been hamstrung by four ambiguities, conflations and/or oversights. More positively, I argue that ‘Political’ CSR should be conceived as one potential form of globalization, and not as a consequence of ‘globalization’; that contemporary Western MNCs should be presumed to engage in CSR for instrumental reasons; (...) that ‘Political’ CSR should be associated with a corresponding ‘political’ model of corporate governance; and that both a ‘Rawlsian’ and ‘Habermasian’ perspective of Political CSR are different from ‘Political’ CSR. In concluding, I use these four critiques to identify a number of areas within which increasingly robust and sophisticated positive and normative theories of Political CSR are required. (shrink)

Why do political philosophers shy away from politics? Glen Newey offers a challenging and original critique of liberalism, the dominant political philosophy of our time, tackling such key issues as state legitimacy, value-pluralism, neutrality, the nature of politics, public reason, and morality in politics. Analyzing major liberal theorists, Newey argues that liberalism bypasses politics because it ignores or misunderstands human motivation, and elevates academic systembuilding over political realities of conflict and power.

Political disputes over toleration are endemic, while toleration as a political value seems opposed to those of civic equality, neutrality and sometimes democracy. Toleration in Political Conflict sets out to understand toleration as both politically awkward and indispensable. The book exposes the incoherence of Rawlsian reasonable pluralist justifications of toleration, and shows that toleration cannot be fully reconciled with liberal political values. While raison d'état concerns very often overshadow debates over toleration, these debates – for example about terrorism – need (...) not be framed as a conflict between toleration and security. Framing them in this way tends to obscure objectionable behaviour by tolerators themselves, and their reliance on asymmetric power. Glen Newey concludes by sketching a picture of politics as dependent on free speech which, he argues, is entailed by the demands of free association. That in turn suggests that questions of toleration are inescapable within the conditions of politics itself. (shrink)

Etzioni has recently proposed that the success of Internet enabled commerce is surprising due to what I label the “trust in strangers” problem. In here responding to Etzioni, I argue that the “trust in strangers” problem effectively dissolves once it is recognized that current manifestations of Internet commerce are not associated with high levels of anonymity, but rather, with high levels of surveillance. In doing so, I first outline how data capitalism and security considerations have contributed to Internet surveillance being (...) close to ubiquitous. Following this, I differentiate between three types of surveillance—i.e. top-down, bottom-up, networked—that many people who digitally connect rely upon. In concluding, I emphasize my basic argument. Namely, that it is “trust in surveillance”, rather than “trust in strangers”, that supports current manifestations of commerce online. (shrink)

Little attention has been paid to the importance of social media in the corporate social responsibility (CSR) literature. This deficit is redressed in the present paper through utilizing the notion of ‘citizenship arenas’ to identify three dynamics in social media-augmented corporate–society relations. First, we note that social media-augmented ‘corporate arenas of citizenship’ are constructed by individual corporations in an effort to address CSR issues of specific importance thereto, and are populated by individual citizens as well as (functional/formally organized) stakeholders. Second, (...) we highlight that, within social media-augmented ‘public arenas of citizenship’, individual citizens are empowered, relative to corporations and their (functional/formally organized) stakeholders, when it comes to creating, debating, and publicizing, CSR-relevant issues. Third, we posit that information and communication technology corporations possess specific, and potentially very important, capacities, when it comes to creating, or helping construct, public arenas of citizenship from within which individual citizens can influence their broader political–economic environment. Following this, we discuss how social media can contribute to ‘dysfunctions’ as well as ‘progressions’ in corporate–society relations, and conclude with a number of suggestions for future research. (shrink)

Capture unforgettable moments of that special day Professional wedding photographer Glen Johnson knows there's a huge difference between being able to take good pictures and being a good wedding photographer. In this exquisite, full-color book, Glen dispenses sage advice and solutions for taking impressive digital wedding images -- posed or candid, in any weather, in any setting, at any locale. You will also learn the secrets of creating a successful digital wedding photography business, and much more. Whether you're (...) an aspiring professional or an amateur who wants to improve your skills at digital wedding photography, this book will help you succeed. Discover what makes wedding photography a unique specialty * Find out how to make people feel relaxed and comfortable while you're shooting * Explore ways to capture the emotion as well as the moment * Understand different photographic styles and adapt to your client's wishes * Prepare for all types of lighting situations * Learn appropriate etiquette for shooting in dressing rooms and during the ceremony * Know what to take when traveling abroad * Set up the perfect digital studio to process your images * Find out how to price your work realistically * See why your business skills may be more important than your photographic talent Beautifully illustrated with full-color photographs, each showingthe camera settings and other details used to create the image. (shrink)

Google is a complex and complicated political beast with a significant, and often confusing, interest, in copyright matters. On one hand, for example, Google is widely accused of profiting from piracy. On the other, Google routinely complies with what is rapidly approaching a billion copyright takedown requests annually. In the present article, Foucault, neo-Gramscians, and Deleuze and Guattari are utilized to help construct a 32 dispositive analysis framework that overlaps three dispositive modalities and perspectives. In applying the framework to the (...) Google–copyright relationship, the article shows how Google was “born political”: in that it was, and still is, disposed by an apparatus comprised of copyright laws, Silicon Valley culture, and broad advances in digitization. Moreover, the article shows how Google continuously acts where “politics is born”: as it significantly shapes copyright considerations by disposing of human and organizational phenomena through articulations and assemblages. (shrink)

If asked to generate a list of virtues, most people would not include meekness. So it is surprising that Hume not only deems it a virtue, but one whose 'tendency to the good of society no one can doubt of.' After explaining what Hume and his contemporaries meant by "meekness", the paper proceeds to argue that meekness is a virtue we, too, should endorse.

Toleration is becoming an increasingly questioned issue in modern democratic and multicultural societies and is debated within the academic disciplines of politics, history and cultural and literary studies. In this book Glen Newey systematically analyses toleration in relation to broader issues in meta-ethical theory and offers a new, rigorous philosophical theory of toleration as a virtue. A wide range of questions in ethical theory is addressed, including ethical responsibility, character and virtue, the nature of reasons for action, the acts/omissions (...) doctrine, and the nature of normativity itself. This analysis offers a new understanding of the limits of moral theory, and reveals problems with understanding toleration philosophically and with implementing it politically. As a unique contribution to the toleration debate, this book will be of importance to all those with an interest in political theory, philosophy and ethics.* An original and highly sophisticated analysis of toleration* Unique in applying toleration to meta-ethical theory* Covers a broad range of questions in ethical theory* Toleration is a key issue in political theory and also outside the academy - issues of censorship and political correctness, etc. remain strongly to the fore. (shrink)

Virtue ethics is currently one of three major approaches in normative ethics. We begin by discussing two concepts that are central to all forms of virtue ethics, namely, virtue and practical wisdom. Then we note some of the features that distinguish different virtue ethical theories from one another before turning to objections that have been raised against virtue ethics and responses offered on its behalf. We conclude with a look at some of the directions in which future research might develop.

This article contextualises current debates over human rights and transnational corporations. More specifically, we begin by first providing the background to John Ruggie's appointment as 'Special Representative of the Secretary-General on the issue of human rights and transnational corporations and other business enterprises'. Second, we provide a brief discussion of the rise of transnational corporations, and of their growing importance in terms of global governance. Third, we introduce the notion of human rights, and note some difficulties associated therewith. Fourth, we (...) refer to Ruggie's scholarly work on 'embedded liberalism', the 'global public domain' and 'social constructivism'. Following this, we refer to the other five papers contained in this "Journal of Business Ethics" special issue, 'Spheres of Influence/Spheres of Responsibility: Multinational Corporations and Human Rights', and consider some of the potential obstacles to Ruggie's recent suggestion that a 'new consensus' has formed, or is forming, around his 'Protect, Respect and Remedy' framework. We conclude by raising questions regarding the processes of consensus-building around, and the operationalisation of, Ruggie's 'Protect, Respect and Remedy' framework. (shrink)

I here distinguish dissensual from consensual corporate social responsibility (CSR) on the grounds that the former is more concerned to organize (or portray) corporate-civil society disagreement than it is corporate-civil society agreement. In doing so, I first conceive of consensual CSR, and identify a positive and negative view thereof. Second, I conceive of dissensual CSR, and suggest that it can be actualized through the construction of dissent enabling, rather than consent-oriented, public spheres. Following this, I describe four actor-centred institutional theories—i.e. (...) a sociological, ethical, transformative and economic perspective, respectively—and suggest that an economic perspective is generally well suited to explaining CSR activities at the organizational level. Accordingly, I then use the economic perspective to analyse a dissent enabling public sphere that Shell has constructed, and within which Greenpeace participated. In particular, I explain Shell’s employment of dissensual CSR in terms of their core business interests; and identify some potential implications thereof for Shell, Greenpeace, and society more generally. In concluding, I highlight a number of ways in which the present paper can inform future research on business and society interactions. (shrink)

In the philosophical literature on forgiveness it is almost universally assumed that only the victim of a wrong has the standing to forgive. This paper challenges that assumption and argues for the possibility of meaningful second- and third-party forgiveness.

_Art, Community and Environment_ investigates wide-ranging issues raised by the interaction between art practice, community participation, and the environment, both natural and urban. This volume brings together a distinguished group of contributors from the United States, Australia, and Europe to examine topics such as urban art, community participation, local empowerment, and the problem of ownership. Featuring rich illustrations and informative case studies from around the world, _Art, Community and Environment _addresses the growing interest in this fascinating discipline.

Abstract In 2006, the Turkish Harun Yahya Enterprise published and distributed thousands of copies of its anti‐evolutionary text Atlas of Creation to educational institutes in the West. Although this was little more than a publicity stunt, it resulted in Harun Yahya becoming a mainstay in discussions about creationism in Europe. Although Yahya is often presented as the “go to” representative of European Muslim perceptions of evolution, one would be hard pressed to find the literature about Islamic creationism in Europe that (...) does not engage in a discussion of Harun Yahya. However, little evidence exists to support the notion that Harun Yahya warrants such extensive attention, or that Harun Yahya has a substantive influence among European Muslims. This article will explore existing claims about the popularity of Harun Yahya, before drawing on recent research into Muslim perceptions of evolution to argue that Harun Yahya is relatively unknown among Muslims, at least in the British context, and is not influential even among those who are familiar with his work. (shrink)

We claim that adjustable parameters play a crucial role in building and applying simulation models. We analyze that role and illustrate our findings using examples from equations of state in thermodynamics. In building simulation models, two types of experiments, namely, simulation and classical experiments, interact in a feedback loop, in which model parameters are adjusted. A critical discussion of how adjustable parameters function shows that they are boon and bane of simulation. They help to enlarge the scope of simulation far (...) beyond what can be determined by theoretical knowledge, but at the same time undercut the epistemic value of simulation models. (shrink)

Thomas Hurka, Simon Keller, and Julia Annas have recently argued that virtue ethics is self-effacing. I contend that these arguments are rooted in a mistaken understanding of the role that ideal agency and agent flourishing (should) play in virtue ethics. I then show how a virtue ethical theory can avoid the charge of self-effacement and why it is important that it do so.

The work of French philosopher Maurice Merleau-Ponty touches on some of the most essential and vital concerns of the world today, yet his ideas are difficult and not widely understood. Lawrence Hass redresses this problem by offering an exceptionally clear, carefully argued, critical appreciation of Merleau-Ponty's philosophy. Hass provides insight into the philosophical methods and major concepts that characterize Merleau-Ponty's thought. Questions concerning the nature of phenomenology, perceptual experience, embodiment, intersubjectivity, expression, and philosophy of language are fully and (...) systematically discussed with reference to main currents and discussions in contemporary philosophy. The result is a refreshingly jargon-free invitation into Merleau-Ponty's important and transformational way of understanding human experience. (shrink)

A Jewish Israeli journalist for the newspaper Ha'aretz offers a portrait of the daily experiences of the Palestinians under Israeli occupation.

Cyborgs are ongoing becomings of a doubly “in-between” temporality of humans and machines. Materially made from components of both sorts of beings, cyborgs gain increasing function through an interweaving in which each alters the other, from the level of “neural plasticity” to software updates to emotional breakthroughs of which both are a part. One sort of temporal in-between is of the progressive unfolding of a deepening becoming as “not-one-not-two” and the other is a “doubling back” of time into itself in (...) which moments that were once disparate are conjoined or enjambed. Tracing the experience of Michael Chorost during a four year period of coming to terms with his cochlear implant, related in Rebuilt: How Becoming Part Computer Made Me More Human, the essay pinpoints shifts in awareness, perceptual belief, and being-with others that unfold within the in-between of person and machine. (shrink)

Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of 'recognition' — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, 'recognition' has now come to occupy a central (...) place in our efforts to comprehend what is at stake in contestations over identity and difference in colonial contexts more generally. In this paper, I employ Frantz Fanon's critique of Hegel's master–slave dialectic to challenge the now hegemonic assumption that the structure of domination that frames Indigenous–state relations in Canada can be undermined via a liberal politics of recognition. Against this assumption, I argue that instead of ushering in an era of peaceful coexistence grounded on the Hegelian ideal of reciprocity, the contemporary politics of recognition promises to reproduce the very configurations of colonial power that Indigenous demands for recognition have historically sought to transcend. (shrink)

A perceptive and evocative mixture of memory, philosophical interrogation, and criticism, the essays in What Light Can Do, finely attuned to the pleasures and pains of being human, are always grounded in the beauty of the material world and ...

To find more information about Rowman and Littlefield titles, please visit www.rowmanlittlefield.com.

While much excitement has been generated surrounding evidence-based medicine, internal documents from the pharmaceutical industry suggest that the publicly available evidence base may not accurately represent the underlying data regarding its products. The industry and its associated medical communication firms state that publications in the medical literature primarily serve marketing interests. Suppression and spinning of negative data and ghostwriting have emerged as tools to help manage medical journal publications to best suit product sales, while disease mongering and market segmentation of (...) physicians are also used to efficiently maximize profits. We propose that while evidence-based medicine is a noble ideal, marketing-based medicine is the current reality. (shrink)

W niniejszym artykule analizuję koncepcję Arystotelesa dotyczącą wymagań epistemicznych koniecznych do identyfikacji czynów moralnie dobrych. W Etyce Nikomachejskiej, Arystoteles zdaje się twierdzić, że jesteśmy w stanie rozpoznawać takie czyny, nie mając wiedzy o tym, dlaczego są one dobre. Inne twierdzenia zawarte w tych dziele, nie pozwalają jednak na bezkrytyczne przyjęcie tej tezy. Zdaniem Johna McDowella, Arystoteles uważał, iż dobro etyczne czynu jest zależne od kontekstu. Gdyby tak było, by rozpoznać dany czyn jako dobry, musielibyśmy wiedzieć jakie cechy danej sytuacji czynią (...) go dobrym. Bronię tezy, że nawet jeśli dobro czynu byłoby zależne od kontekstu, Arystoteles nie uważałby znajomości tego kontekstu za jedyny sposób rozpoznania czynu jako dobry. By tego dowieść, sięgam do dorobku współczesnej filozofii. Realizm wewnętrzny Hilarego Putnama pozwala wyjaśnić w jaki sposób podmiot rozpoznaje egzemplarze należące do danego rodzaju naturalnego, bez znajomości definicji tego rodzaju naturalnego. David Charles pokazuje, że Arystoteles podziela podobny pogląd, choć nie uważa, że podmiot musi zakładać, iż istnieje definicja danego rodzaju. Twierdzę, że ten aspekt teorii Arystotelesa może być zastosowany także do identyfikacji czynów moralnie dobrych. Jednostka może rozpoznawać dobre czyny jako czyny konieczne do prowadzenia cnotliwego życia. Nie musi wiedzieć dlaczego określone czyny są dobre. Wystarczy, że ma wizję dobrego życia, którą – jak twierdzi Arystoteles – może rozwinąć poprzez naśladowanie tych, którzy mają „oko doświadczenia”. (shrink)

This article explores Charles Taylor's Hegelian and Aristotelian ethic of reconciliation. It comments on the critical work provided by Joel Anderson, Jürgen Habermas, Chandras Kukathas, Morag Patrick, Philip Pettit and Mark Redhead. It is argued that these critical perspectives on Taylor's work have not fully developed the spirit of liberalism which runs like a red thread through his ethic of reconciliation. For Taylor, reconciliation embraces others who are different from us and aims to create a virtuous culture. Taylor's critics overlook (...) the liberal implications of his ethic and also do not recognize his commitment to the plural diversity in modern societies. Taylor's communitarianism (post-liberalism in his mind) aims to create trust, openness and democratic accountability. The article concludes that democratic practice must also engage with others who are different from us, fostering a fusion of horizons that creates reconciliation and understanding. Key Words: communitarianism • ecology • interpretation • liberalism • post-liberalism • public sphere • reconciliation. (shrink)

On rationalist infallibilism, a wide range of both (i) analytic and (ii) synthetic a priori propositions can be infallibly justified (or absolutely warranted), i.e., justified to a degree that entails their truth and precludes their falsity. Though rationalist infallibilism is indisputably running its course, adherence to at least one of the two species of infallible a priori justification refuses to disappear from mainstream epistemology. Among others, Putnam (1978) still professes the a priori infallibility of some category (i) propositions, while Burge (...) (1986, 1988, 1996) and Lewis (1996) have recently affirmed the a priori infallibility of some category (ii) propositions. In this paper, I take aim at rationalist infallibilism by calling into question the a priori infallibility of both analytic and synthetic propositions. The upshot will be twofold: first, rationalist infallibilism unsurprisingly emerges as a defective epistemological doctrine, and second, more importantly, the case for the a priori infallibility of one or both categories of propositions turns out to lack cogency. (shrink)

This paper examines how good management can repair fractured relationships within organisations, addressing problems that if left unattended will threaten the future existence of many of these companies. It analyses why there is a mood for change in management thinking, and what direction that change can take. Part of the challenge is how managers can best satisfy the objectives of corporate social responsibility initiatives, and repair organisational and fractured community relationships. A possible role for management is to examine alternative ways (...) of thinking about the potential benefits for the organisation that can be achieved by enhancing employee relationships. In this regard, this paper offers strategies to examine management’s adverse affects on workers’ life-plans. The art of interpretation is used to expose how bureaucratic logic ignores workers’ rights and potentially damages the corporation’s longevity. Interpretation, as opposed to procedure, suggests that organisations are not simply profit mechanisms, but active and dynamic civil societies. By better understanding the facilitating processes of administrative and management thinking, it is possible that we can develop alternative strategies that empower individuals to circumvent the negative consequences of instrumental rationality and enable them to act more responsibly in the public interest. (shrink)

This article is on political normativity. It urges scepticism about attempts to reduce political normativity to morality. Modern liberalism leaves a question about how far morality can be accommodated by the form of normativity characteristic of politics. The article casts doubt on whether individual moral norms carry over to collective, for example, political, action, and whether the former ‘trump’ other kinds of reasons in politics. It then sketches an alternative view of politics as an irreducibly collective enterprise. Reasons for acting (...) politically, including the understandings on which perceptions of legitimacy rest, are largely artefacts of the political culture and thus only marginally subject to generic conditions of validity: this is true in particular of liberal acceptability-conditions. Thus legitimacy, though not a redundant notion, must be geared to local political norms. (shrink)

In [6] Messmer and Wood proved quantifier elimination for separably closed fields of finite Ershov invariant e equipped with a (certain) Hasse derivation. We propose a variant of their theory, using a sequence of e commuting Hasse derivations. In contrast to [6] our Hasse derivations are iterative.

Minimalism is currently the received deflationary theory of truth. On minimalism, truth is a transparent concept and a deflated property of truth bearers. In this paper, I situate minimalism within current deflationary debate about truth by contrasting it with its main alternative―the redundancy theory of truth. I also outline three of the primary challenges facing minimalism, its formulation, explanatory adequacy and stability, and draw some lessons for the soundness of its conception of truth.

Although theorists disagree about precisely how to characterize the link between anger and moral judgment, that they are linked is routinely taken for granted in contemporary metaethics and philosophy of emotion. One problem with this assumption is that it ignores virtues like patience, which thinkers as different as Cassian, Śāntideva, and Maimonides have argued are characteristic of mature moral agents. The patient neither experience nor plan to experience anger in response to (at least some) wrongs. Nevertheless, we argue, they remain (...) capable of judging such actions to be wrong. This indicates that a different account of the relationship between anger and moral judgment is required. We conclude by proposing one such account, showing how a metaethicist who was more attentive to the normative ethics of anger might set about reconstructing her position. (shrink)

In the past few years, social and cultural theorists have pointed to the dynamic and performative character of forms of disparagement such as public shaming, humiliation, invective or hate speech. In this paper, I endorse a different route and focus on the distinctive affective and dialectical nature of what might be called the ‘politics of disparagement’. I will do so by elaborating on the affective intentionality of hatred, which can be seen as an affective attitude that paradigmatically encapsulates the dialectical (...) antagonism at play in the politics of disparagement. I argue that the affective intentionality of hatred is distinctive in three interrelated ways: First, it has an overgeneralising, indeterminate affective focus, which typically leads to a certain collectivisation of its target. Secondly, short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the sheer commitment to the attitude itself. Finally, in sharing this commitment to hate with others, hatred involves a certain negative dialectics and becomes entrenched as a shared habitus. Ultimately, I suggest that we can only counteract the politics of disparagement if we understand how a shared commitment to disparagement and hatred establishes its own normative logic, which not only concerns their victims but also, dialectically, sanctions their enactors. (shrink)

The paper responds to those who argue that it is morally objectionable to forgive the unapologetic. I argue that it is both possible and permissible to forgive the unapologetic. Along the way the analysis sheds light on the relationship between forgiveness and trust, condonation, self-respect, punishment, justice and apology.