On e recent change in the Society of Professional journalists Code of Ethics emphasizes that journalists should consider minimizing harm to society. This emphnsis follows more than a decade of thinking by educators who have called for teaching journalism students moral philosophy and moral reasoning decision making models-models that generally examine potential harm that surrounds newsroom decisions. This study, a quasi-experiment, examines pretest and posttest results of 210 students in 9 sections of n mass media ethics class taught over 6 (...) different semesters. After taking the course, which emphasized moral reasoning, students were more likely to make decisions that minimized harm, while gaining certainty in their answers. Diflerences between news-editorial and public relntions students are noted. Essays written by the students support the finding that education in moral reasoning can be effective in the development ofstudent journalists and their sense ofresponsibility to society. (shrink)

Emmanuel Levinas, a twentieth century French Continental philosopher, proposed an original understanding of ethics which has serious implications for the particular activities within higher education designated as service learning and community service. First I will define service learning and community service and briefly review the theoretical and philosophical justifications typically employed to substantiate and ground these activities within higher education. Next, I will explicate key aspects from Levinas’ ethical philosophy important for reconceptualizing service learning, and discuss their significance for related (...) concerns in higher education about language and justice. Finally, in light of these considerations, I will suggest the profound implications of a Levinasian conception of service for higher education. (shrink)

This paper considers what Günter Figal’s perspective on objectivity and more generally, his hermeneutic phenomenology, may contribute to the traditions of phenomenological psychological research, as well as non-phenomenological approaches to qualitative research. Across qualitative research approaches and methods developed outside of phenomenology over the past 30–40 years, there has been a trend away from notions of consciousness and subjectivity, as well as objectivity. Günter Figal’s hermeneutical phenomenology retrieves these key ideas and recasts them with greater clarity and precision. These ideas, (...) in conjunction with an understanding of the philosophical position of critical realism, suggest renewed possibilities and significant places for both objectivity and subjectivity within both phenomenological and non-phenomenological psychological qualitative research. (shrink)

All the major sixteenth-century Reformers knew something about the early church and used the early Fathers. As an Augustinian monk and professor of theology, however, Luther’s knowledge and use of the great Father was both deeper and more nuanced. While indebted to Augustine, Luther went further in defining what it meant for theology to be ‘scriptural’. He saw history as the interaction of God’s two regimes, and the church of every age as weak and flawed but conquering through the cross (...) of Christ. This led him to a free use of the Fathers without being constrained to always agree with or imitate them. The comfort he received from the Apostles’ Creed in particular led him to appreciate the early creedal statements, and so it was natural for him to use them as models when formulating the new confessions required in his own day. The sixteenth-century heritage of written confessions of faith is a heritage under-appreciated but still vital for church bodies today.1. (shrink)

Eighteen Christian theologians and ethicists offer a rich engagement with the theological ethics of Glen Stassen (1936-2014).

Gangestad & Simpson make a major contribution by highlighting the importance of mate choice for good genes, the costs of alternative strategies, and tradeoffs inherent in human mating. By downplaying sex differences and ignoring the nongenetic adaptive benefits of short term mating, however, they undermine their goal of “strategic pluralism” by presenting a theory devoid of many documented complexities of human mating.

The essays pay particular attention to tensions associated with attempts to balance the economic with the non-economic objectives of higher education, and ...

For the past year we have been introducing teachers in western Massachusetts to Philosophy for Children by means of letters, bulletins, and informational demonstrations. Occasionally we find that a number of teachers in a given school district are interested in the idea, but they may not want to commit themselves to the time and expense of taking a course for college credit. A useful alternative, at least in Massachusetts, has been for the teachers to apply to the state for funding (...) to set up a Commonwealth Inservice program. If their proposal is approved, the Commonwealth of Massachusetts pays for a consultant to conduct the requested program and supplies a fixed amount of money for materials. Upon successful completion of the program teachers receive inservice credit which count toward salary increments. (shrink)

Volume 20, Issue 9, September 2020, Page 39-41.

Female coital orgasm may be an adaptation for preferentially retaining the sperm of males with “good genes.” One indicator of good genes may be physical attractiveness. Accordingly, R. Thornhill, S. W. Gangestad, and R. Comer (1995) found that women mated to more attractive men reported an orgasm during a greater proportion of copulations than did women mated to less attractive men. The current research replicates this finding, with several design variations. We collected self-report data from 388 women residing in the (...) United States or in Germany. Results support the hypothesis that women mated to more attractive men are more likely to report an orgasm at the most recent copulation than are women mated to less attractive men, after statistically controlling for several key variables. Discussion addresses (a) the inability of the present research to specify the causal link between female orgasm and male attractiveness and (b) the proactive nature of female sexuality documented in recent research guided by an evolutionary perspective. (shrink)

Late in 1990, the Center for the Study of Ethics in the Professions at Illinois Institute of Technology (lIT) received a grant of more than $200,000 from the National Science Foundation to try a campus-wide approach to integrating professional ethics into its technical curriculum.! Enough has now been accomplished to draw some tentative conclusions. I am the grant's principal investigator. In this paper, I shall describe what we at lIT did, what we learned, and what others, especially philosophers, can learn (...) from us. We set out to develop an approach that others could profitably adopt. I believe that we succeeded. (shrink)

RÉSUMÉ: Plusieurs libéraux modernes soutiennent que le pluralisme des valeurs a d’importantes conséquences pour l’élaboration des procédures et des institutions politiques. Mais les arguments fondés sur l’incommensurabilité et sur l’indétermination de la rationalité ou de la délibération se révèlent tous compatibles avec le monisme; et certaines formes de pluralisme sont compatibles soit avec une hiérarchisation des valeurs soit avec une hiérarchisation méta-éthique de certains types de concepts normatifs. En outre le «pluralisme» en tant que thèse métaphysique concernant les valeurs est (...) souvent confondu avec la thèse descriptive qu’il existe une pluralité de conceptions du bien dans les sociétés modernes, qui, elle, fournit la véritable justification du libéralisme dans l’organisation politique. Or cette forme de pluralisme est également compatible avec le monisme des valeurs. Le libéral pluraliste se trouve ainsi confronté à un dilemme: soit certaines valeurs sont d’importance prioritaire pour la justification de l’organisation politique, soit les conséquences du pluralisme des valeurs en pareil domaine sont indéterminées. (shrink)

Merleau-Ponty characterizes the poetic or literary use of language as bringing forth of sense as if it is a being that is an interlocutor with its readers. Sense will be explored as interwoven with a deeper imagination that works within the temporality of institution to become more fully manifest. Throughout the essay will be seen the overlap with Claudel’s ontology as expressed in L’Art poetique and Claudel’s approach to language. Why Merleau-Ponty’s articulation of embodiment and perception must culminate in the (...) poetic expression of the flesh ontology will be seen in: 1) how the phenomenology of sense leads to the flesh ontology as closely tied to the literary dimension of language, 2) that the analysis of sense leads to the vital importance of the physiognomic or vertical imagination as opening the latent depths of perception by its expression within poetic language, and also tracing the link between metaphor and the flesh ontology, and that 3) the expression of the latent sense of perception as the interplay of lateral relations as access to Being is the reversibility of the flesh, also articulated by Claudel as co-naissance, and calls for an “interrogative knowing,” a “question-savior.” The articulation of the texture of Being is an overlapping endeavor with Claudel as the poetic articulation of a stream of sense below our reflective life.Merleau-Ponty caractérise l’usage poétique ou littéraire du langage, en tant que producteur de sens, comme s’il s’agissait d’un être qui est un interlocuteur pour ses lecteurs. Le sens sera exploré comme entrelacé à une imagination plus profonde qui opère dans la temporalité de l’institution pour devenir pleinement manifeste. Dans cet article nous étudierons l’empiètement avec l’ontologie de Claudel telle qu’elle est exprimée dans l’Art poétique et avec l’approche de Claudel au langage. Les raisons pour lesquelles l’articulation merleau-pontienne de l’incorporation et de la perception doit aboutir à l’expression poétique de l’ontologie de la chair seront alors recherchées : 1) dans la manière dont la phénoménologie du sens conduit à une ontologie de la chair si étroitement liée à la dimension littéraire du langage ; 2) dans le fait que l’analyse du sens conduit à l’importance vitale d’une imagination physionomique ou verticale qui ouvrirait les profondeurs latentes de la perception par son expression dans le langage poétique, et aussi en traçant le lien entre la métaphore et l’ontologie de la chair, et 3) dans le fait que l’expression du sens latent de la perception, tout comme l’interaction des relations latérales et comme l’accès à l’Être, consiste dans la réversibilité de la chair, aussi décrite par Claudel comme co-naissance, et qui invite à une « connaissance interrogative », à une « question-savoir ». Ainsi, la tentative d’articuler la texture de l’Être s’entrecroise avec les réflexions de Claudel, comme l’articulation poétique d’un flux de sens au-dessous de nos vies réflexives.Merleau-Ponty caratterizza la poetica o l’uso letterario del linguaggio come portatore di senso, come se si trattasse di un essere che interloquisce con i suoi lettori. Il senso verrà esplorato come intrecciato con un’immaginazione più profonda che opera nella temporalità dell’istituzione per diventare pienamente manifesta. In questo articolo si esaminerà la sovrapposizione tra l’ontologia di Claudel, espressa nell’Arte poetica, e il suo approccio al linguaggio. Al fine di evidenziare i motivi che portano l’articolazione merleau-pontiana dell’essere incarnato e della percezione a culminare nell’espressione poetica dell’ontologia della carne si vedrà: 1) come la fenomenologia del senso conduca all’ontologia della carne in quanto strettamente legata alla dimensione letteraria del linguaggio ; 2) che le analisi del senso conducono all’importanza vitale della fisiognomica o dell’immaginazione verticale in quanto schiudenti le profondità nascoste della percezione, attraverso la sua espressione all’interno del linguaggio poetico e rintracciando, altresì, il legame tra la metafora e l’ontologia della carne; 3) che l’espressione del senso latente della percezione, sia come intreccio di relazioni laterali sia come accesso all’Essere, è la reversibilità della carne, che Claudel articola attraverso la nozione di co-naissance, ed esige un “sapere interrogativo”, un “sapere domandante”. Così il tentativo di articolare la trama dell’Essere si sovrappone all’articolazione poetica in Claudel di un flusso di senso che sottende la nostra vita riflessiva. (shrink)

Compiled by an archaeologist and philosopher of science, Science at the Frontiers: Perspectives on the History and Philosophy of Science supplements current literature in the history and philosophy of science with essays approaching the traditional problems of the field from new perspectives and highlighting disciplines usually overlooked by the canon. William H. Krieger brings together scientists from a number of disciplines to answer these questions and more in a volume appropriate for both students and academics in the field.

RésuméCet article examine une brève présentation catéchétique de la doctrine médicale galénique des jours critiques composée par le traducteur et penseur duixesiècle Qusṭā ibn Lūqā (m. 912/3) et que l'on a trouvée dans un manuscrit iranien. Tout d'abord, on démontre que cette œuvre a été composée à partir du traité de Galien sur les jours critiques. Ensuite, on la discute section par section, sous forme de commentaire, pour élucider les doctrines médicales proposées par Qusṭā. Enfin, l'œuvre est comparée avec une (...) tentative antérieure, celle d'al-Kindī (m.c. 870), de décrire les jours critiques d'une façon mathématique. On discute les diverses doctrines présentes à l'arrière-plan du traité, comme les diverses approches de la méthode scientifique. L'article se conclut en mettant en contraste la méthode scientifique mathématique eta priorid'al-Kindī avec la méthode empirique eta posterioride Galien et Qusṭā, et il fait des suggestions concernant la chronologie des occurrences de ces doctrines et de ces textes en langue arabe. Une transcription du texte arabe est donnée en appendice. (shrink)

The notion of entrepreneurship developed by Israel Kirzner has applications far beyond the market process. Legal entrepreneurs are lawyers, activists, and other participants in the legal process who are alert to opportunities to alter legal rules, thereby benefiting themselves or their clients. Legal entrepreneurship creates a dynamic that can generate virtually continuous change in the structure of legal rights and duties. On the one hand, the notion of legal entrepreneurship is a testament to the value of Kirzner’s project. But on (...) the other, it creates a serious problem for Kirzner’s conception of welfare economics, which depends on the existence of a stable background of property rights. If the notion of entrepreneurship implies continual change in property rights, then the power of Kirznerian welfare economics is substantially curtailed.La notion d’esprit d’entreprise développée par Israel Kirzner a des applications qui vont bien au-delà du processus de marché. Les entrepreneurs juridiques sont les avocats, les activistes et autres participants au processus juridique qui ont conscience des opportunités de transformer les règles de droit, que ce soit pour leur propre bénéfice ou pour celui de leurs clients. L’entrepreneuriat juridique crée une dynamique qui peut générer des changements presque continus dans la structure des droits légaux et des devoirs. D’une part, la notion d’entrepreneuriat juridique est un témoignage de la valeur du projet de Kirzner. Mais d’autre part, il crée un sérieux problème quant à sa conception de l’économie du bien-être de Kirzner qui repose sur l’existence d’une structure stable de droits de propriété. Si la notion d’esprit d’entreprise implique un changement continuel dans les droits de propriété, alors la portée de l’économie du bienêtre de Kirzner est substantiellement réduite. (shrink)

Mauro Carbone’s The Flesh of Imagesexplores the status of images as the precession of the invisible and the visible in Merleau-Ponty’s notion of “sensible ideas” ideas, but is at the same time a concise, original, and illuminating exploration of Merleau-Ponty’s sense of the flesh and his later philosophy, as well as speculating on an important historical shift in the sense of Being. Carbone articulates the flesh as the traversal, by Visibility, of the seer as Being, where the invisible is shown (...) forth indirectly by the visible and is ultimately the activity of visible Being that manifests a sort of desire to see itself through enveloping the visible beings that are seers. Carbone utilizes the notion of “voyance” as a seeing further into what had not been present before as the opening of a latency that is carried forth as the invisible’s pregnancy within the visible that ultimately brings into undecidability the primacy of perception and that of imagination,as well as being a retrograde movement within time that allows access to a mythical time and renders a differing, an immemorial time that has never been—the time in which Proust’s and Merleau-Ponty’s “sensible ideas” live. Carbone details Merleau-Ponty’s“ontological rehabilitation of the surface” in which the surface like the film screen is no longer a veil as constituting an obstacle, but rather is the surface of manifestation of Being, expressing the modern mutation in the relation to Being.Dans The Flesh of Images, Mauro Carbone explore le statut des images en tant que précession du visible et de l’invisible à partir de la notion d’« idées sensibles », mais il offre en même temps une étude à la fois synthétique, originale et éclairante du sens de la chair et de la pensée du dernier Merleau-Ponty, ainsi qu’une réflexion théorique sur un tournant historique fondamental dans le sens de l’Être. Carbone articule une pensée de la chair comme ce qui est transversal – par la Visibilité – au voyant en tant qu’Être, où l’invisible se donne à voir de manière indirecte à même le visible et est ultimement l’activité de l’Être visible qui vient manifester une sorte de désir de se voir par le fait même d’envelopper les êtres visibles qui sont voyants. Carbone se sert ainsi de la notion de « voyance » en tant que voir plus ou plus loin ce qui ne s’est pas encore présentifié comme l’ouverture d’une latence qui est portée en tant que prégnance invisible au sein du visible, ce qui fait que le primat entre perception et imaginaire devient indécidable, se construisant comme un mouvement temporel rétrograde, qui donne accès à un temps mythique et réalise un temps différé et immémorial qui n’a jamais été présent – le temps des idées sensibles de Proust et de Merleau-Ponty. Carbone expose la « réhabilitation ontologique de la surface » opérée par Merleau-Ponty en ce que la surface de l’écran cinématographique ne fonctionne plus comme un voile, c’est-à-dire ne constitue plus un obstacle, mais est plutôt la surface sur laquelle l’Être se manifeste, en exprimant la mutation contemporaine de notre relation à l’Être. The Flesh of Images di Mauro Carbone esplora lo statuto delle immagini come precessione di visibile e invisibile, secondo la nozione merleau-pontiana di “idee sensibili”, ma allo stesso tempo costituisce un’indagine concisa, originale e illuminante del concetto di carne e del pensiero dell’ultimo Merleau-Ponty. Il volume riflette inoltre su un importante slittamento storico nella concezione dell’Essere. Carbone articola il concetto di carne come ciò che è trasversale, attraverso la Visibilità, al vedente in quanto Essere, in cui l’invisibile appare indirettamente attraverso il visibile e in cui, in ultima analisi, è l’attività dell’Essere visibile che manifesta una sorta di desiderio di vedere se stesso rivestendo quegli esseri visibili che sono i vedenti. Carbone impiega la nozione di “voyance” per indicare un vedere oltre che coglie ciò che non si è ancora reso presente. Si tratta dell’apertura di una latenza che emerge come pregnanza dell’invisibile all’interno del visibile. Tale dinamica conduce a un’indecidibilità del primato della percezione e dell’immaginazione, costituendo al contempo un movimento temporale retrogrado che permette di accedere a un tempo mitico e che realizza un tempo differito e immemoriale che non è mai stato presente – il tempo delle “idee sensibili” di Proust e di Merleau-Ponty. Carbone espone la “riabilitazione ontologica della superficie” condotta da Merleau-Ponty, secondo cui la superficie dello schermo cinematografico non è più un velo che ostacola, ma piuttosto una superficie su cui l’Essere si manifesta, che esprime la trasformazione contemporanea della nostra relazione all’Essere. (shrink)

Throughout the New Testament, the Gospel stories, the sayings of Jesus, and the writings of Paul not only teach a way of life that requires individuals to be moral but they demonstrate how. In biblical studies, character ethics has been one of the fastest-growing areas of interest. Whereas ethics usually studies rules of behavior, character ethics focuses on how people are formed to be moral agents in the world. Here editor Robert Brawley presents the most up-to-date academic work in New (...) Testament character ethics, covering topics throughout the Gospels and Paul, as well as focusing on the essential topics of forgiveness, reconciliation, politics, and peacemaking. In addition to Brawley, contributors are C. Clifton Black, Neil Elliott, Jens Herzer, L. Ann Jervis, Sylvia C. Keesmat, Jae Won Lee, J. Clinton McCann Jr., Elna Mouton, C. Drew Smith, Glen Stassen, Willard M. Swartley, Allen Verhey, and Jinseong Woo. (shrink)

In spite of a powerful tradition, more than two thousand years old, that in a valid argument the premises must be relevant to the conclusion, twentieth-century logicians neglected the concept of relevance until the publication of Volume I of this monumental work. Since that time relevance logic has achieved an important place in the field of philosophy: Volume II of Entailment brings to a conclusion a powerful and authoritative presentation of the subject by most of the top people working in (...) the area. Originally the aim of Volume II was simply to cover certain topics not treated in the first volume--quantification, for example--or to extend the coverage of certain topics, such as semantics. However, because of the technical progress that has occurred since the publication of the first volume, Volume II now includes other material. The book contains the work of Alasdair Urquhart, who has shown that the principal sentential systems of relevance logic are undecidable, and of Kit Fine, who has demonstrated that, although the first-order systems are incomplete with respect to the conjectured constant domain semantics, they are still complete with respect to a semantics based on "arbitrary objects." Also presented is important work by the other contributing authors, who are Daniel Cohen, Steven Giambrone, Dorothy L. Grover, Anil Gupta, Glen Helman, Errol P. Martin, Michael A. McRobbie, and Stuart Shapiro. Robert G. Wolf's bibliography of 3000 items is a valuable addition to the volume. (shrink)

In spite of a powerful tradition, more than two thousand years old, that in a valid argument the premises must be relevant to the conclusion, twentieth-century logicians neglected the concept of relevance until the publication of Volume I of this monumental work. Since that time relevance logic has achieved an important place in the field of philosophy: Volume II of Entailment brings to a conclusion a powerful and authoritative presentation of the subject by most of the top people working in (...) the area. Originally the aim of Volume II was simply to cover certain topics not treated in the first volume--quantification, for example--or to extend the coverage of certain topics, such as semantics. However, because of the technical progress that has occurred since the publication of the first volume, Volume II now includes other material. The book contains the work of Alasdair Urquhart, who has shown that the principal sentential systems of relevance logic are undecidable, and of Kit Fine, who has demonstrated that, although the first-order systems are incomplete with respect to the conjectured constant domain semantics, they are still complete with respect to a semantics based on "arbitrary objects." Also presented is important work by the other contributing authors, who are Daniel Cohen, Steven Giambrone, Dorothy L. Grover, Anil Gupta, Glen Helman, Errol P. Martin, Michael A. McRobbie, and Stuart Shapiro. Robert G. Wolf's bibliography of 3000 items is a valuable addition to the volume. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:After the Smoke Clears: The Just War Tradition and Post-War JusticeAnna Floerke ScheidAfter the Smoke Clears: The Just War Tradition and Post-War Justice Mark J. Allman and Tobias L. Winright Maryknoll, N.Y.: Orbis Books, 2010. 220 pp. $20.00Beginning with Ezekiel’s imagery of a field filled with dry bones in the aftermath of war, Mark J. Allman and Tobias L. Winright approach the burgeoning question of how best to (...) establish a just peace following violent conflict. As theologians committed to the Christian tradition’s emphasis on restoring peace following warfare, their project develops jus post bellum categories that have thus far been considered more by philosophers, political scientists, and international law scholars than by theologians. The authors see themselves as extending the work of Glen Stassen and other just peacemaking theorists. Where just peacemaking provides theologically rooted criteria for jus ante bellum, Allman and Winright want to root theologically jus post bellum. “We believe that expanding the just war tradition to encompass jus post bellum will actually ‘close the loop’ or make for a more honest just war theory by bringing us back to the practices of just peacemaking” (55–56).The book is presented in two parts. The first part offers an overview of the history of the just war tradition and of the emerging discussion of jus post bellum. Despite its brevity, a key strength of this overview is its comprehensiveness. Allman and Winright illustrate the tradition’s roots in Hellenistic philosophy, its development by patristic and medieval theologians, and finally its adoption in the secular sphere. The authors then uncover nascent elements of jus post bellum throughout the just war tradition. Here they pay particular attention to Immanuel Kant before turning to contemporary philosophers, including perhaps the most well-known jus post bellum theorist, Brian Orend, with whom the authors dialogue extensively in the second part.The second part constitutes the book’s major constructive contribution to the theological ethics of warfare and conflict resolution. The authors posit four “categories” that they argue are “consistent with the Christian just war tradition” and necessary for a just peace following war (85). First, they contend that the just cause, which prompts the war, must be reconsidered jus post bellum. “The logic is simple and clear: the end of a just war must be accomplishing the objectives that served as the grounds for going to war in the first place” (100). Second, the authors explore the need for postconflict reconciliation, arguing [End Page 223] for restorative forms of justice alongside retributive forms. This chapter would benefit from more extensive dialogue with theologians such as John de Gruchy, Robert Schreiter, and Charles Villa-Vicencio, who have devoted themselves to the topics of reconciliation and restorative justice from the Christian perspective. Third, the authors discuss the value of punishment in establishing justice. Their discussion of the symbolic importance of reparations is especially insightful. The authors suggest that “reparations require a reversal of power. Those who once were dominant are now in a submissive/vulnerable position” in relation to those who were once powerless (130). Finally, the authors propose a “restoration phase” following warfare wherein basic security must be established and political reforms enacted to preclude any return to the status quo ante bellum. The victors must ensure the economic recovery of the vanquished; provide for the needs of the war’s most vulnerable victims, such as children; and clean up environmental hazards that resulted from fighting.The book is most impressive in that it conjoins multiple postconflict endeavors (e.g., reconciliation and war crimes tribunals) that are frequently separated or seen as oppositional in other literature. This strength indicates that the book may continue to yield serious contributions to the ethics of conflict resolution, especially as scholars accept the authors’ challenge to “develop and further refine” the categories they propose.Anna Floerke ScheidDuquesne UniversityCopyright © 2012 The Society of Christian Ethics... (shrink)

jild-i 1. Āzādī va marzʹhāyash -- jild-i 2. Istiqlāl (farhangī).

I claim that Mill has a theory of poetry which he uses to reconcile nineteenth century associationist psychology, the tendency of the intellect to dissolve associations, and the need for educated members of society to desire utilitarian ends. The heart of the argument is that Mill thinks reading poetry encourages us to feel the feelings of others, and thus to develop pleasurable associations with the pleasurable feelings of others and painful associations with the painful feelings of others. Once the associations (...) are developed, they are supported and maintained by our natural capacity for sympathy and by external elements in society, and provide motivation for the pursuit of utilitarian ends. Further, the additional support causes the associations to be strengthened to the extent that they come to be seen as ‘natural and necessary’, and as such are immune from the dissolving force of the intellect. (shrink)