Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

Main Response Topics ? Introduction ? Open display and public evaluation ? Publicity versus patient privacy ? Facial tissue donation ? Validity of Louisville Instrument for Risk Acceptance ? Patients' understanding of risk ? Face versus hand transplantation ? Rejection rates/risks ? Patient compliance ? Exit strategy ? Functional recovery ? Societietal implications ? Psychological implications ? Conclusion: Uncertainty likely to persist.

The aim of this study is to increase our understanding of the ethical climate of entrepreneurial firms as they grow and develop. A developmental framework is introduced to describe the formal and informal ethical structures that emerge in entrepreneurial firms over time. Factors influencing where firms are within the developmental framework are posited, including the entrepreneur's psychological profile, lifecycle stage of the business, and descriptive characteristics of the venture. It is also proposed that the implementation of ethical structures will impact (...) perceptions of the clarity and adequacy of the ethical standards of the firm and the firm's preparedness to deal with ethical challenges as they arise. Results are reported of a cross-sectional survey of small firms at different stages of development. The findings indicate the existence of four distinct clusters of firms based on their formal and informal ethical structures: Superlatives, Core Proponents, Pain and Gain, and Deficients. Evidence is also provided of statistically significant relationships between the proposed antecedent and outcome variables. Implications are drawn from the results, and priorities are established for future research. (shrink)

Strangers to Nature brings together many of the leading scholars who are working to redefine and expand the discourse on animal ethics. This volume will engage both scholars and lay-people by revealing the breadth of theorizing about the human/non-human animal relationship that is currently taking place.

This study explores the impact of environmental turbulence on relationships between personal and organizational characteristics, personal values, ethical perceptions, and behavioral intentions. A causal model is tested using data obtained from a national sample of marketing research professionals in South Africa. The findings suggest turbulent conditions lead professionals to report stronger values and ethical norms, but less ethical behavioral intentions. Implications are drawn for organizations confronting growing turbulence in their external environments. A number of suggestions are made for ongoing research.

Contents: PART I: AESTHETICS OF ARCHITECTURE: QUESTIONS. Francis SPARSHOTT: The Aesthetics of Architecture and the Politics of Space. Arnold BERLEANT: Architecture and the Aesthetics of Continuity. Stephen DAVIES: Is Architecture Art? PART II: NATURE OF ARCHITECTURE. B.R. TILGHMAN: Architecture, Expression, and the Understanding of a Culture. David NOVITZ: Architectural Brilliance and the Constraints of Time. Michael H. MITIAS: Expression in Architecture. Ralf WEBER: The Myth of Meaningful Forms. Michael H. MITIAS: Is Meaning in Architecture a Myth? A Response (...) to Ralf Weber. PART III: AESTHETIC EXPERIENCE IN ARCHITECTURE. Allen CARLSON: Existence, Location, and Function: The Appreciation of Architecture. Martin DONOUGHO: Spaced Out or Folded In? Trends in Architectural Choreography. Tom LEDDY: Dialogical Architecture. Roy T. DECKER: Tactility and Imagination: Considerations of Aesthetic Experience in Architecture. Robert GINSBERG: Aesthetics in Hiroshima. The Architecture of Remembrance. (shrink)

This is a good book, well worth the reading. Naoíse Mac Sweeney, who holds a post in classical archaeology at the University of Vienna, refers to herself as a ‘questioner’ of the concept of ‘the We...

Erich Fromm hat 1956 in seinem zum Bestseller avancierten Buch „Die Kunst des Liebens“ zu Beginn drei Irrtümer unserer modernen Liebesauffassung moniert. Anstatt die eigene Fähigkeit zu lieben im Sinne einer charakterlichen Entwicklung möglichst gut auszubilden, gehe es den meisten erstens primär darum, geliebt zu werden und sich daher möglichst attraktiv darzustellen. Zweitens stehe die Suche nach einem passenden Liebesobjekt im Zentrum. Drittens schließlich würde Liebe mit Verliebtheit verwechselt. Die in Dating-Apps (implizit) vorausgesetzte Vorstellung romantischer Liebe scheint prima facie (...) class='Hi'>allen drei Irrtümern anheimzufallen. In meinem Beitrag gehe ich daher erstens der Frage nach, welche Konzeption von Liebe dem Selbstverständnis und der Funktionalität von Dating-Apps (implizit) zugrunde liegt und inwiefern diese Konzeption den von Fromm konstatierten Irrtümern tatsächlich anheimfällt. Die unterstellte Vorstellung besteht darin, Liebe als eine unwillkürliche emotionale Reaktion auf eine möglichst gut „passende“ andere Person (das Liebesobjekt) zu sehen, weshalb es in Dating-Apps stets um Matchmaking geht. Diese Vorstellung fällt, wie ich argumentiere, tatsächlich allen drei von Fromm genannten Irrtümern anheim. Zweitens diskutiere ich vor dem Hintergrund dreier einflussreicher Theoriestränge romantischer Liebe (individualistische Theorien, interpersonale Theorien und Vereinigungstheorien), inwiefern es sich dabei tatsächlich um Irrtümer handelt, wie Fromm meint, d. h. inwiefern sich die Konzeption von Liebe, die Dating-Apps (implizit) zugrunde liegt, mit diesen einflussreichen Theoriesträngen romantischer Liebe vereinbaren lässt. In der Tat zeigt sich hier, wie ich argumentiere, eine weitgehende Inkompatibilität, so dass Dating-Apps Gefahr laufen, in theoretischer Hinsicht keinen Raum für diese einflussreichen Liebeskonzeptionen zu lassen. Abschließend diskutiere ich mögliche Antworten auf diese Kritik und argumentiere, dass ein Zugeben des dritten Irrtums diese Gefahr zwar auf theoretischer Ebene bannen kann, jedoch nur teilweise hinsichtlich der Alltagspraxis. (shrink)

This article surveys recent work on Vedānta, focusing on English-language secondary scholarship since the year 2000. The article consists of two parts. The first part (published previously) identified trends within recent scholarship, highlighting several promising areas of new research: the social history of Vedānta, Vedānta in the early modern period, vernacular Vedānta, Persian Vedānta, colonial and post-colonial Vedānta, and pedagogy and practice. It also covered edited volumes, special journal issues, and ongoing collaborative research projects. The second part (published here) provides (...) an overview of scholarship on specific schools of Vedānta (Advaita, Viśiṣṭādvaita, Dvaita, etc.), as well as a survey of philosophical, theological, and comparative studies. The article concludes with suggestions for further research. (shrink)

Hegel may be read as endorsing a republican conception of freedom as non-domination. This may then be allied to an expressive conception of freedom not as communal integration and non-alienation, but rather as the development of new powers and capabilities. To this extent, he may be understood as occupying a position between nondomination and expressive freedom. This not only informs contemporary discussions of republicanism and democracy, but also suggests a ‘capabilities solution’ to the otherwise intractable problem of the rabble. Key (...) Words: creativity • democracy • domination • expression • freedom • G.W.F.Hegel • rabble • republicanism. (shrink)

This book explores a hitherto unexamined possibility of justifiable disobedience opened up by John Rawls’ Law of Peoples. This is the possibility of disobedience justified by appeal to standards of decency that are shared by peoples who do not otherwise share commitments to the same principles of justice, and whose societies are organized according to very different basic social institutions. Justified by appeal to shared decency standards, disobedience by diverse state and non-state actors indeed challenge injustices in the international system (...) of states. The book considers three case studies: disobedience by the undocumented, disobedient challenges to global economic inequities, and the disobedient disclosure of government secrets. It proposes a substantial analytical redefinition of civil disobedience in a global perspective, identifying the creation of global solidarity relations as its goal. Michael Allen breaks new ground in our understanding of global justice. Traditional views, such as those of Rawls, see justice as a matter of recognizing the moral status of all free and equal person as citizens in a state. Allen argues that this fails to see things from the global perspective. From this perspective disobedience is not merely a matter of social cooperation. Rather, it is a matter of self determination that guarantees the invulnerability of different types of persons and peoples to domination. This makes the disobedience by the undocumented justified, based on the idea that all persons are moral equals, so that all sovereign peoples need to reject dominating forms of social organization for all persons, and not just their own citizens. In an age of mass movements of people, Allen gives us a strong reason to change our practices in treating the undocumented. James Bohman, St Louis University, Danforth Chair in the Humanities This monograph is an important contribution to our thinking on civil disobedience and practices of dissent in a globalized world. This is an era where non-violent social movements have had a significant role in challenging the abuse of power in contexts as diverse, yet interrelated as the Arab Spring protests and the Occupy protests. Moreover, while protests such as these speak to a local political horizon, they also have a global footprint, catalyzing a transnational dialogue about global justice, political strategy and cosmopolitan solidarity. Speaking directly to such complexities, Allen makes a compelling case for a global perspective regarding civil disobedience. Anyone interested in how the dynamics of non-violent protest have shaped and reshaped the landscape for democratic engagement in a globalized world will find this book rewarding and insightful. Vasuki Nesiah, New York University. (shrink)

This article surveys recent work on Vedānta, focusing on English-language secondary scholarship since the year 2000. The article consists of two parts. The first part (published here) identifies trends within recent scholarship, highlighting several promising areas of new research: the social history of Vedānta, Vedānta in the early modern period, vernacular Vedānta, Persian Vedānta, colonial and post-colonial Vedānta, and pedagogy and practice. It also covers edited volumes, special journal issues, and ongoing collaborative research projects. The second part (published separately) provides (...) an overview of scholarship on specific schools of Vedānta (Advaita, Viśiṣṭādvaita, Dvaita, etc.), as well as a survey of philosophical, theological, and comparative studies. The article concludes with suggestions for further research. (shrink)

How is devotion (bhakti) related to knowledge (jñāna)? Does one lead to the other? Do they correspond to different paths for different people? Commentators on the Bhagavad-Gītā have debated these questions for centuries. In this essay I will suggest, as many Indian commentators have, that the paths of devotion and knowledge described in the Gītā can be harmonized. I will not draw from Indian texts, however, but from a suggestive parallel in the history of Chinese religions: namely, the development of (...) a tradition of “dual cultivation” of Pure Land and Chan 禪. I will focus in particular on the works of Yunqi Zhuhong 雲棲祩宏 (1535–1615) and his use of the distinction between principle (li 理) and phenomenon (shi 事) to reconcile seemingly divergent religious paths. I will conclude by considering the implications of this synthesis for nondualist interpretations of the Gītā. (shrink)

This article explores the boundaries of the commitment of deliberative democrats to communication and persuasion over threats and intimidation through examining the hard cases of civil disobedience and terrorism. The case of civil disobedience is challenging as deliberative democrats typically support this tactic under certain conditions, yet such a move threatens to blur the Habermasian distinction between instrumental and communicative action that informs many accounts of deliberative democracy. However, noting that civil disobedience is deemed acceptable to many deliberative democrats so (...) long as it remains 'relevantly tied to the objective of communicative action', Allen holds that certain kinds of terrorism cannot be ruled out either. Whilst acknowledging that the deliberative democrat cannot really justify taking life as a tactic to induce deliberation, as 'dead people cannot deliberate', Allen notes that this does not rule out terrorism per se, the object of which is not death so much as generating overwhelming fear. Further, while a permanent condition of fear would set limits on deliberation, limited and temporary physical harm to persons need not. This implies that deliberative democrats must explain why intentionally causing some physical harm to property or persons is always an illegitimate form of communication. (shrink)

In this article, I defend the justifiability of both concealed uses of executive prerogative as consistent with the end of self-preservation for which government is constituted by the people and its disobedient disclosure as consistent with the rational interest of the citizens of the constitutional state in non-subordination. Indeed, I argue both prerogative and disclosure are justifiable, despite the latter clearly operating at cross-purposes with the former. I also contend that disobedient disclosure aligns more closely with the justificatory conditions of (...) executive prerogative than more traditions forms of civil disobedience. My discussion is limited to the question of justification, highlighting the normative stakes of delegitimizing either mode of extra-legal discretionary judgment by executive or disclosers respectively. (shrink)

To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās, whose Hindi-language Vicār-sāgar was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s major influences: Sundardās, a well-known Hindi (...) poet and a direct disciple of Dādū Dayāl. Sundardās is typically classified as a bhakti poet rather than an Advaita Vedāntin; certainly he is not included in existing surveys or histories of Vedānta. In his youth, however, he studied Sanskrit and Vedānta in Banaras, and his poems present us with a mind that found no contradiction in claiming Dādū as his master and at the same time embracing the teachings of Advaita Vedānta. I argue that not only should Sundardās be included in histories of Advaita Vedānta, he should be credited for his originality: not only did he “Vedānticize” the Dādū Panth, he “Dādūized” Vedānta. I conclude by comparing Sundardās to two Sanskrit intellectuals from roughly the same period: Mahādeva Sarasvatī Vedāntin and Annambhaṭṭa, both of whom, like Sundardās, had commitments to Advaita Vedānta as well as to other intellectual traditions. (shrink)

To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās, whose Hindi-language Vicār-sāgar was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s major influences: Sundardās, a well-known Hindi (...) poet and a direct disciple of Dādū Dayāl. Sundardās is typically classified as a bhakti poet rather than an Advaita Vedāntin; certainly he is not included in existing surveys or histories of Vedānta. In his youth, however, he studied Sanskrit and Vedānta in Banaras, and his poems present us with a mind that found no contradiction in claiming Dādū as his master and at the same time embracing the teachings of Advaita Vedānta. I argue that not only should Sundardās be included in histories of Advaita Vedānta, he should be credited for his originality: not only did he “Vedānticize” the Dādū Panth, he “Dādūized” Vedānta. I conclude by comparing Sundardās to two Sanskrit intellectuals from roughly the same period: Mahādeva Sarasvatī Vedāntin and Annambhaṭṭa, both of whom, like Sundardās, had commitments to Advaita Vedānta as well as to other intellectual traditions. (shrink)

Many schools of Indian philosophy stress the importance of knowledge on the path to liberation, but what kind of knowledge is meant? Is it the kind of knowledge that can be had through philosophical thinking, through a path of intellectual inquiry? In this presentation I will sketch the position of Niścaldās, a late Advaita Vedāntin whose magnum opus, The Ocean of Inquiry, though not well known today, was once referred to by Vivekananda as having “more influence in India than any (...) that has been written in any language within the last three centuries.” For Niścaldās, the central practice on the path to liberation is inquiry, an intellectual process of raising and removing doubts which, I argue, is closely related to the dialectical method employed throughout Indian philos­ophy. The practice of inquiry presupposes a high level of moral and spiritual qualifications, but once these qualifications are met, philosophical thinking itself becomes, for Niścaldās, a spiritual practice. This practice is the chief means for bridging the gap between purely theoretical awareness and a deeper, liberating knowledge. (shrink)

(2004). Second thoughts on Gedachtes Wohnen. Philosophy & Geography: Vol. 7, No. 2, pp. 253-256.

This article explores the boundaries of the commitment of deliberative democrats to communication and persuasion over threats and intimidation through examining the hard cases of civil disobedience and terrorism. The case of civil disobedience is challenging as deliberative democrats typically support this tactic under certain conditions, yet such a move threatens to blur the Habermasian distinction between instrumental and communicative action that informs many accounts of deliberative democracy. However, noting that civil disobedience is deemed acceptable to many deliberative democrats so (...) long as it remains 'relevantly tied to the objective of communicative action', Allen holds that certain kinds of terrorism cannot be ruled out either. Whilst acknowledging that the deliberative democrat cannot really justify taking life as a tactic to induce deliberation, as 'dead people cannot deliberate', Allen notes that this does not rule out terrorism per se, the object of which is not death so much as generating overwhelming fear. Further, while a permanent condition of fear would set limits on deliberation, limited and temporary physical harm to persons need not. This implies that deliberative democrats must explain why intentionally causing some physical harm to property or persons is always an illegitimate form of communication. (shrink)

To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās (ca. 1791–1863), whose Hindi-language Vicār-sāgar (“The Ocean of Inquiry”) was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s (...) major influences: Sundardās (1596–1689), a well-known Hindi poet and a direct disciple of Dādū Dayāl (d. 1604). Sundardās is typically classified as a bhakti poet rather than an Advaita Vedāntin; certainly he is not included in existing surveys or histories of Vedānta. In his youth, however, he studied Sanskrit and Vedānta in Banaras, and his poems present us with a mind that found no contradiction in claiming Dādū as his master and at the same time embracing the teachings of Advaita Vedānta. I argue that not only should Sundardās be included in histories of Advaita Vedānta, he should be credited for his originality: not only did he “Vedānticize” the Dādū Panth, he “Dādūized” Vedānta. I conclude by comparing Sundardās to two Sanskrit intellectuals from roughly the same period: Mahādeva Sarasvatī Vedāntin and Annambhaṭṭa, both of whom, like Sundardās, had commitments to Advaita Vedānta as well as to other intellectual traditions. (shrink)

What do our studies of Gandhi tell us about the current crisis of health and politics in the US? The crisis intersects growing realization of the disproportionate impact of the pandemic on poor communities of color with general resistance to policing tactics and policies that are widely considered exercises of systemic racism. One significant response to this situation has been the “defund the police” movement, pressing for systemic institutional change in policing. However, for us, defund is not so much about (...) weakening the state sector. Instead, it is about strengthening community participation in planning decisions about how public funds might be reallocated, not to pay for more tactical gear for cops but more social workers, community investments, and so on. (shrink)

In this article, I reconsider Gandhi's relationship to liberal democracy. I argue that a properly Gandhian approach to this relationship should emphasize the role of the satyagrahi facilitating conflict resolutions and progress in truth. Above all, this approach calls upon courageous, exemplary individuals to pass over and join the viewpoints of 'unreasonables' marginalized by the liberal state. However, I also argue that contemporary Gandhians should explore cultural adaptations of the satyagrahi-role appropriate to highly materialistic, multicultural liberal-democracies. In these societies, the (...) traditional figure of the ascetic or saint may lack popular cultural resonance. Moreover, moral learning and spiritual insight often derives from popular culture and entertainment as much as religious traditions, or devotional practices. Contemporary Gandhi’s scholars should thus consider the prospects for 'alternative satyagrahis' embracing some materialist values and cultural motifs, as appropriate sources spiritual growth and soul-force. (shrink)

In this article, I locate the Critical Theoretic and Republican themes of misrecognition and domination in transnational democracy, viewed as an emancipatory project. Contrary to John Dryzek, I argue that transnational democracy requires an appropriate account of mutual recognition and personal integrity in order to ground the emancipatory dimension of this project, especially given Dryzek's analysis of transnational contests in forming personal identifications. Beyond this, I argue that the same themes are needed to supplement James Bohman's account of the normative (...) powers of dominated persons to initiate deliberation in circumstances of injustice. Primarily, my claim has been that the idea of personal integrity remains essential not only to motivating the project of transnational democracy, but also modifying the appeal to normative powers in the interest of enabling dominated persons to enter into communicative relationships and engage in public processes of critical self-examination. (shrink)

Gandhi scholars agree that he was a critic of capitalism, if not capital or capitalists. Nevertheless, they disagree about his relationship to socialism. Some emphasize Gandhi’s claim that the modern Western canon of socialism is incompatible with the philosophy of nonviolence. Others emphasize his occasional affirmation that he is a socialist, regarding socialism as a beautiful ideal of equality. Gandhi moves back and forth between conditional endorsements of capitalists and socialism’s beautiful ideal. In this article, I ask why Gandhi never (...) specifies any clear economic preference for the philosophy of nonviolence. Is he confused and incapable of reaching practical judgments about what nonviolence demands in terms of economics? I answer this question in two ways. First, I argue that passing back and forth over the partial and fallible viewpoints of capitalists and socialists of various stripes is consistent with Gandhi’s method of experiments in truth. The passing-over method extends from experiments in devotion to constructive experiments in economics, laying the foundation for integrating distinctively human life goals or puruṣārthas. Second, and perhaps more surprisingly, I consider the background to Gandhi’s use of this method as applied to economics in Kauṭilya’s classical Arthaśāstra. Scholars often characterize Kauṭilya as both a socialist and a realist. While establishing the world’s first welfare state, his Arthaśāstra is also tied deeply into the material-spiritual concerns of the puruṣārthas, combining economics with duty, earthly pleasure, and transcendence. In this latter respect, however, Kauṭilya’s realism concedes too much to the contextual realities of his time concerning imperial conquest and caste. Gandhi emerges from this inquiry as another kind of realist in his constructive experiments with diverse economic perspectives, equally attuned to the contextual realities of his age. Gandhi succeeded—where Kauṭilya failed—to integrate economics with the spiritual goals of the puruṣārthas. I contend that Gandhi’s back and forth method in economics provides contemporary Gandhians with a way to address new contextual realities of the digital or “gig” economy through techno-satyagraha. (shrink)

Michael Allen's latest work on the profoundly influential Florentine thinker of the fifteenth century, Marsilio Ficino, will be welcomed by philosophers, literary scholars, and historians of the Renaissance, as well as by classicists. Ficino was responsible for inaugurating, shaping, and disseminating the wide-ranging philosophico-cultural movement known as Renaissance Platonism, and his views on the _Sophist_, which he saw as Plato's preeminent ontological dialogue, are of signal interest. This dialogue also served Ficino as a vehicle for exploring a number (...) of other humanist, philosophical, and magical preoccupations, including the theme of man the artist and creator. (shrink)

A recent issue of Topics in Cognitive Science featured 11 thoughtful commentaries responding to our article “What happened to cognitive science?” (Núñez et al., 2019). Here, we identify several themes that arose in those commentaries and respond to each. Crucial to understanding our original article is the fundamental distinction between multidisciplinary and interdisciplinary endeavors: Cognitive science began (and has stayed) as multidisciplinary but has failed to move on to form a cohesive interdisciplinary field. We clarify and elaborate our original argument (...) and reiterate the importance of a data‐driven evaluation of the current status of the field, which exhibits a marked disciplinary imbalance, a lack of a coherent conceptual core, and a striking absence of a consistent curriculum in the institutions that grant degrees in this domain. Half a century after the creation of cognitive science, it may now be a good time to revisit goals and visions for how to best approach the ever‐fascinating scientific study of the mind(s). (shrink)

The Knowledge of God turns to consider the knowledge of God revealed in the Word of God, with several essays addressing the doctrine of God, then the person of Christ, and finally the miracle of the church. Michael Allen show the exegetical shape of historical and dogmatic reasoning as well as the significance of thinking about these topics in their interrelationships with a range of other Christian themes, not least the doctrine of the living and true God. In (...) each of these topics, the theme of the promise and nature of God's presence (whether in his own life or then in the economy of the incarnation and of the church) proves to be a unifying thread. The gospel is shown to be rooted backward in God's own life and to have consequence forward for the ongoing life of Christ displayed in his church. This volume explores what it means to learn of and come to know God, who has life in himself and then shares his life with us in the coming of his Son and the ongoing presence amidst his body, the church of Christ. (shrink)

Marsilio Ficino (1433-1499) was one of the luminaries of the Florentine Renaissance and the scholar responsible for the revival of Platonism. The translator and interpreter of the works of both Plato and Plotinus as well as of various Hermetic and Neoplatonic texts, Ficino was also a musician, priest, magus and psychotherapist, an original philosopher and the author of a vast and important correspondence with the intellectual figures of his day including Lorenzo the Magnificent. Professor Allen has become the foremost (...) interpreter of Ficino's metaphysics and mythology, and the ancient sources they draw upon; and this collection of essays assembles his work on Ficino's complex interrogation of Platonic 'theology' as not only a preparation for Christianity but as an enduring medium for intellectuals to explore and to express Christian truths. (shrink)