In this study, a decision modeling approach is used to measure the relative importances of four social responsibility components. When given information concerning the economic, legal, ethical and philanthropic activities of 16 hypothetical organizations, 159 junior and senior management students judged the social responsibility of these firms. The study used two types of analysis: first, a within-subject regression, then a between-subject ANOVA. Results showed ethical behavior to be most important in judging social responsibility; legal behavior was second, discretionary behavior third, (...) and economic behavior was least important. In addition, all but one rater consistently applied the social responsibility components. The implications of these results and suggestions for future research are discussed. (shrink)

ABSTRACTWhile the business research community has moved from describing critical realism as simply a compromise philosophy between positivists and interpretivists to its acceptance in its own right, it still lacks a choice of methods or processes for the business researcher to utilize. This paper presents a proposed method that can be used by business researchers who follow the critical realist paradigm. It explores the suitability of a critical realist approach to applied business and the importance of combining the ontological and (...) epistemological elements described. The relevance of the search for causal mechanisms is shown and it is argued that this search benefits from the use of retroduction and retrodiction. A ‘causal framework’ is proposed as an optional artefact in the critical realist business researcher’s ‘toolkit’ and a three step process is described, which uses causal frameworks to guide analysis. (shrink)

The Metaphysical Club, a gathering of intellectuals in the 1870s associated with Harvard, is widely recognized as the crucible where pragmatism, America's distinctively original philosophy, was refined and proclaimed. Louis Menand's bestseller about the group was a dramatic publishing success. However, only three actual members - Oliver Wendell Holmes Jr., Charles S. Peirce, and William James - appear in this book, alongside other thinkers such as John Dewey who were never in the Club. The Real Metaphysical Club tells the (...) full story of how this influential group shifted the course of philosophy in America. In addition to pioneering pragmatism, the group explored radical empiricism and idealism, and formulated personalism and process philosophy, equally important developments. This volume contains thirty-seven important writings dating from 1870 to 1885 by the real members of the Metaphysical Club. The first section centers on pragmatism and science; the second part collects writings of the lawyers; and the third part covers idealist and personalist philosophers. Many of these writings have never been reprinted before, and nothing like this impressive collection has ever been attempted. A general introduction provides a narrative history, and the editors' three introductions to the volume's sections vividly bring to life the intense meetings, sustained debates, and pioneering thought from the Metaphysical Club. (shrink)

This volume addresses the intriguing issue of indirect reports from an interdisciplinary perspective. The contributors include philosophers, theoretical linguists, socio-pragmaticians, and cognitive scientists. The book is divided into four sections following the provenance of the authors. Combining the voices from leading and emerging authors in the field, it offers a detailed picture of indirect reports in the world’s languages and their significance for theoretical linguistics. Building on the previous book on indirect reports in this series, this volume adds an empirical (...) and cross-linguistic approach that covers an impressive range of languages, such as Cantonese, Japanese, Hebrew, Persian, Dutch, Spanish, Catalan, Armenian, Italian, English, Hungarian, German, Rumanian, and Basque. (shrink)

Parts I through III of this paper will examine several, increasingly comprehensive forms of aggregation, ranging from insurance reimbursement “lock-in” programs to PDMPs to completely unified electronic medical records. Each part will advocate for the adoption of these aggregation systems and provide suggestions for effective implementation in the fight against opioid misuse. All PDMPs are not made equal, however, and Part II will, therefore, focus on several elements — mandating prescriber usage, streamlining the user interface, ensuring timely data uploads, creating (...) a national data repository, mitigating privacy concerns, and training doctors on how to respond to perceived doctor-shopping — that can make these systems more effective. In each part, we will also discuss the privacy concerns of aggregating data, ranging from minimal to significant, and highlight the unique role of stigma in motivating these concerns. In Part IV, we will conclude by suggesting remedial steps to offset this loss of privacy and to combat the stigma around SUDs and mental health disorders in general. (shrink)

Following a series of undercover sting operations organized by Live Action at several Planned Parenthood clinics in 2008, there has been renewed interest in truthfulness and lying from the perspective of St. Thomas Aquinas. Some scholars have used these stings as an opportunity to criticize Aquinas’s position on lying, while others have defended the position of the Angelic Doctor. What implications does this renewed discussion of truthfulness and lying have on medical practice? Although deception in medicine has long been the (...) subject of scholarship, an authentic Thomistic analysis may shed new light on the issue and renew support for truthfulness in medicine while still permitting the prudent masking of the truth for the patient’s benefit. National Catholic Bioethics Quarterly 12.4 (Winter 2012): 633–651. (shrink)

Philosophical Pragmatism and International Relations bridges the gap between philosophical pragmatism and international relations, two disciplinary perspectives that together shed light on how to advance the study and conduct of foreign affairs. Authors in this collection discuss a broad range of issues, from policy relevance to peacekeeping operations, with an eye to understanding how this distinctly American philosophy, pragmatism, can improve both international relations research and foreign policy practice.

György Lukács was a Hungarian Marxist philosopher, writer, and literary critic who shaped mainstream European Communist thought. Soul and Form was his first book, published in 1910, and it established his reputation, treating questions of linguistic expressivity and literary style in the works of Plato, Kierkegaard, Novalis, Sterne, and others. By isolating the formal techniques these thinkers developed, Lukács laid the groundwork for his later work in Marxist aesthetics, a field that introduced the historical and political implications of text. For (...) this centennial edition, John T. Sanders and Katie Terezakis add a dialogue entitled "On Poverty of Spirit," which Lukács wrote at the time of Soul and Form, and an introduction by Judith Butler, which compares Lukács's key claims to his later work and subsequent movements in literary theory and criticism. In an afterword, Terezakis continues to trace the Lukácsian system within his writing and other fields. These essays explore problems of alienation and isolation and the curative quality of aesthetic form, which communicates both individuality and a shared human condition. They investigate the elements that give rise to form, the history that form implies, and the historicity that form embodies. Taken together, they showcase the breakdown, in modern times, of an objective aesthetics, and the rise of a new art born from lived experience. (shrink)

Individual choice and freedom are repeatedly invoked in contemporary policy debates, including those with a focus on risk behaviors such as smoking and health insurance coverage. The idea of making the right choice with regard to health and well-being has been fortified by the neoliberal discourse of self-reliance, personal autonomy, and responsibility. This neoliberal view, stemming from the conceptualization of freedom of philosopher John Stuart Mill justifying the freedom of the individual in opposition to unlimited state control, holds that (...) success, good health, and favorable educational outcomes are largely due to individual effort. Correspondingly, so too is failure, including failure of.. (shrink)

In this paper I argue that John Dewey developed a philosophy of law that follows directly from his conception of democracy. Indeed, under Dewey’s theory an understanding of law can only follow from an accurate understanding of the social and political context within which it functions. This has important implications for the form law takes within democ- ratic society. The paper will explore these implications through a comparison of Dewey’s claims with those of Richard Posner and Ronald Dworkin; two (...) other theorists that inti- mately link law and democracy. After outlining their theories I will use the recent United States Supreme Court case, Citizens United, to discuss how practitioners of the three theo- ries would decide a case that implicates both the rule of law and democratic procedures. In order to do this judges following each theory, “Dews, Dworks and Poses,” are imagined. Ul- timately this paper will show that drastically different results to Citizens United would fol- low. The (tentative) conclusion of the paper is that Dewey’s conception of the relationship between democracy and law is a superior option to either that of Dworkin or Posner. (shrink)

In this paper I argue that John Dewey developed a philosophy of law that follows directly from his conception of democracy. Indeed, under Dewey’s theory an understanding of law can only follow from an accurate understanding of the social and political context within which it functions. This has important implications for the form law takes within democratic society. The paper will explore these implications through a comparison of Dewey’s claims with those of Richard Posner and Ronald Dworkin; two other (...) theorists that intimately link law and democracy. After outlining their theories I will use the recent United States Supreme Court case, Citizens United, to discuss how practitioners of the three theories would decide a case that implicates both the rule of law and democratic procedures. In order to do this judges following each theory, “Dews, Dworks and Poses,” are imagined. Ultimately this paper will show that drastically different results to Citizens United would follow. The conclusion of the paper is that Dewey’s conception of the relationship between democracy and law is a superior option to either that of Dworkin or Posner. (shrink)

Science (episteme) -- Division of the sciences according to aims and objects -- Demonstration (apodeixis) -- The axioms of the sciences -- Being or substance (ousia) -- Being before aristotle -- Being in the categories -- The science of being: first philosophy -- Being in metaphysics zeta -- Nature (physis) -- Principles of change -- The four causes or explanations (aitiai) -- Defense of teleology -- Soul (psyche) -- Soul as substance, form and actuality -- What the student of soul (...) investigates -- Perception -- Thought -- Success (eudaimonia) -- The practical science of ethics -- The chief and final good for human beings -- Virtues of character -- Virtues of intellect. (shrink)

In June 21, 1990, the Joneses, an African-American family living in the mainly white and working-class neighbourhood of St. Paul in Minnesota, saw a small white cross burning in their yard. By placing the burning cross on the yard, the Minnesota Supreme Court argued that one of the accused, Robert A Viktora, had engaged in ‘fighting words’. However, the US Supreme Court reversed this decision, arguing that the local authority in St Paul only legally banned certain ‘fighting words’, but not (...) others. Judith Butler explores this legal case, R.A.V. v. St. Paul. Judith Butler argues in her earlier work that the Supreme Court in effect represented the burning cross as being non-performative and simply a vehicle of expression rather than a historical symbol of hate speech towards African-Americans. In this paper, I look again at the R.A.V. case. But I do so by both drawing on what Butler explicitly says about the case in her early work and integrating this with her later work on the ethics of grief, state hegemony and public assemblies. Furthermore, I also incorporate some of the insights of the Bakhtin Circle into Butler’s work to strengthen her arguments. The paper then revisits R.A.V. v. St. Paul and shows how Reaganite state hegemony effectively transformed issues of racism surrounding this free speech case into ‘monologic’ and ‘ungrievable’ public matters of concern. The paper concludes by briefly discussing counter-hegemonic politics of free speech. (shrink)

Our experience of the physical world around us, and of the social environments in which we function, is increasingly mediated by information and communication technology, which is itself evolving ever more rapidly and pervasively. This book presents a coherent and detailed account of why we experience feelings of being present in the physical world and in computer-mediated environments, why we often don't, and why it matters - for design, psychotherapy, tool use and social creativity amongst other practical applications. Since the (...) extent to which presence is experienced in a technology-mediated interactive context can be manipulated by design, and in almost unlimited ways, we can use explorations with mediated presence to provide new insights into the psychology of presence in both the physical and technology-mediated worlds. (shrink)

Since difficult ideas are best understood when they wear a human face, in these six stories the main characters personify several 'isms' the author has written and taught about during his academic career. These 'isms' include German-Americanism, idealism, positivism or realism, and experimentalism. Several 'special relationships' in the stories are based on the author's experiences over many years in the United Kingdom and in teaching the liberal arts."--Back cover.

Lochner represents a crucial case in American constitutional law. An investigation of the decision highlights important philosophical aspects of the place of law in a democratic society. Analysis of contemporary stances on Lochner, the actual Lochner opinion (including the dissents by Harlan and Holmes) and how judges following the legal philosophies of John Dewey, Ronald Dworkin and Richard Posner (“Dews,” “Dworks,” and “Poses”) would have decided the case shows that Dewey’s theory of law and democracy emerges as the most (...) attractive alternative. (shrink)

Human rights have increasingly come to the center of political and social philosophy since 1945. The have been widely discussed in publications on topical human rights issues, in the work of some of the most notable philosophers of the time like Jürgen Habermas and John Rawls, and in volumes on global justice. But, despite Habermas work in Diskurs Ethik, discussion ethics has never clearly been presented as a normative ethical theory in competition with the classical rivals such as utilitarianism (...) and Kantian ethics. This paper makes a clear, concise case recognition of human rights ethics as a contemporary normative ethical theory, and for its inclusion in future elementary textbooks. Universal legal human rights protect the central ethical human right to freedom of expression. Human Rights Ethics supersedes classical theories based on evident first principles because these principles are either merely asserted without justification or are justified by being superseded by the final self-justifying standard of definable ethical discussion. The very refutation of human rights ethics could be sound only through ethical discussion, with all parties exercising the ethical, but not yet universally legal, right to freedom of expression. Hence the refutation of the ethical right to freedom of expression cannot be sound. (shrink)

Descartes' conception of the mind as a private entity, separable (in various ways) from the body and the world around it, has come under increasingly vigorous attack in recent years. A new and very different sort of expansion of the scope of psychology has recently been advanced by John Haugeland, who argues quite ingeniously that the Cartesian divisions between mind, body, and world are psychologically otiose. I demur, citing several traditional individuative criteria that are immune to Haugeland's case.

"The picture of Hume clinging timidly to a raft of custom and artifice, because, poor skeptic, he has no alternative, is wrong," writes John Stewart. "Hume was confident that by experience and reflection philosophers can achieve true principles." In this revisionary work Stewart surveys all of David Hume's major writings to reveal him as a liberal moral and political philosopher. Against the background of seventeenth-and eighteenth-century history and thought, Hume emerges as a proponent not of conservatism but of reform. (...) Stewart first presents the dilemma over morals in the modern natural-law school, then examines the new approach to moral and political philosophy adopted by Hume's precursors Shaftesbury, Mandeville, Hutcheson, and Butler. Illuminating Hume's explanation of the standards and rules that should govern private and public life, the author challenges interpretations of Hume's philosophy as conservative by demonstrating that he did not dismiss reason as a key factor determining right and wrong in moral and political contexts. Stewart goes on to show that Hume viewed private property, the market, contracts, and the rule of law as essential to genuine civilized society, and explores Hume's criticism of contemporary British beliefs concerning government, religion, commerce, international relations, and social structure. 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)

ABSTRACTThis chapter looks briefly at the religious roots of the notion of ‘conscience’ in the Judaeo-Christian tradition, before examining the rise in the early-modern period of a ‘naturalizing’ approach that tries to explain our moral capacities in purely empirical terms, by reference to our natural inclinations and drives. The problem with this approach, highlighted by Joseph Butler, is that it fails to account for the authority or ‘normativity’ of the deliverances of conscience. An examination of the naturalistic approaches of (...) J.S. Mill, Charles Darwin and Sigmund Freud shows that none of them manages to escape the difficulty. It is suggested in conclusion that only a traditional theistic framework may be adequate for doing justice to the role of conscience in our lives. (shrink)

Writing within and against the set critical practices of psychoanalytic-deconstructive-Foucauldian-feminist cultural theory, Elizabeth Wilson demonstrates, in this provocative and original book, the productivity and the pleasure of direct, complicitous engagement with the contemporary cognitive sciences. Wilson forges an eclectic method in reaction to the 'zealous but disavowed moralism' of those high cultural Theorists whose 'disciplining compulsion' concocts a monolithic picture of science in order to keep their 'sanitizing critical practice' untainted by its sinister reductionism. Her unsettling accounts of texts by, (...) for example, Karl Popper, Judith Butler, Derrida, Turing, Ebbinghaus and Freud will send many readers back to the sources. It is no surprise that such a broad and ambitious project leaves many threads loose, and no criticism at all that it succeeds more in hinting at the promise of a new connectionist politics than in offering up such a hybrid fully-formed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aquinas's Ethics beyond Thomistic Virtue Ethics:The Gifts of the Holy Spirit, Spiritual Instinct, and Complete Human PerfectionJohn BerkmanThis paper offers a new reading and interpretation of Aquinas's doctrine of the gifts of the Holy Spirit. In the contemporary Thomist literature on ethics, there is far more discussion—and a far more developed discussion—of the nature and role of a virtue-habitus than a gift-habitus. Why might there be so little discussion (...) of the gifts and their distinctive habitus? Is it because Aquinas devotes many more questions to the virtues than to the gifts? Is it because the majority of self-professed Thomist ethicists have not been taught the gifts, and are either unaware or have merely a notional awareness that the gifts have a principle of action distinct from and superior to that of the virtues?1 Regardless of the reason, this paper seeks to mitigate the current paucity of analysis of the gifts and the gift-habitus.This paper will discuss Aquinas's doctrine of the gifts of the Holy Spirit from a resolutely gift-centered perspective. I do so because discussions of the gifts often presume a virtue-centered perspective. That is, treatments of the gifts typically interpret what Aquinas says about the gifts through the lens of a pre-existing virtue framework, the gifts then being made to fit into that pre-existing framework. I will argue that we see this not only in interpretations of Aquinas on the gifts, but also in English translations of the Summa theologiae [ST] on the question of the gifts. [End Page 47]As a result, in contemporary scholarship on Aquinas's ethics, the virtues typically receive extended treatment, whereas the gifts of the Holy Spirit receive no treatment at all. And when the gifts are addressed, their treatment is brief, with the main point being that the gifts provide assistance to the virtues, like a spiritual butler. In the best-case scenario, the gifts are like Jeeves to the virtues' Bertie—undoubtedly wiser, but rarely listened to.The paper is divided into four sections. The first section compares and contrasts a gift-habitus and a vinue-habitus. The second section focuses on Aquinas's notion of instinctus. The instinct of the Holy Spirit (divine instinct) is the principle of motion Aquinas associates with the gifts of the Holy Spirit (ST I-II, q. 68, aa. 1–2). I argue that—contrary to the judgment of most commentators—instinctus is a highly appropriate term to describe the character of the work of the Holy Spirit. In this section I also show how Aquinas's doctrine of instinctus has been made "invisible" in part by various translations of the ST, including the translation of Fr. Shapcote.2In the third section, I analyze Aquinas' argument that the gifts are more perfective of human beings than the virtues (ST I-II, q. 68, a. 8). This analysis also constitutes a "case study" of the ways in which Shapcote's translation (the dominant English translation for the last hundred years) contributes to misunderstandings of Aquinas's views on the relationship between the gifts and the virtues. In comparing and contrasting the virtues and gifts, an original part of my argument is my claim that, while charity sometimes operates from a virtue-habitus, at other times it operates according to a gift-habitus. Commentators have failed to adequately account for the fact that truly perfect (simpliciter) charity cannot be attained solely by the operations of virtue. The ultimate expression of charity requires a habitus superior to a virtue-habitus.3 While the wayfarer's expression of charity is always in one [End Page 48] sense a gift from God, in that it relies on God's grace, as the wayfarer grows in charity, charity increasingly functions as a gift of the Holy Spirit, or perhaps the form of all the gifts.4The fourth and final section focuses on how the gifts and infused virtues operate in the wayfarer who is growing in spiritual maturity. I argue that, although infused virtue-habitus and gift-habitus are given at baptism, facility in either typically grows slowly. Increasing facility in... (shrink)

By 1910 the Cambridge University physiology department had become the kernel of British physiology. Between 1909 and 1914 an astonishing number of young and talented scientists passed through the laboratory. The University College department was also a stimulating place of study under the dynamic leadership of Ernest Starling.I have argued that the reasons for this metropolitan axis within British physiology lie with the social structure of late-Victorian and Edwardian higher education. Cambridge, Oxford, and University College London were national institutions attracting (...) students from all over England and Wales. In contrast, the provincial colleges drew their clientele from relatively narrow geographic radii. Generally, also, these institutions were regarded as socially inferior to the longer-established universities.A brief survey of the biographies of some British physiologists demonstrates how physiology, as an occupation, became, over the later decades of the century, socially elite. The scientists who achieved full-time posts in the 1870s generally came from somewhat marginal backgrounds. Foster, like his mentors T. H. Huxley and William Sharpey, came from a non-conformist family. Edward Schäfer was also a dissenter and, like Foster, began his professional career as a general practitioner.Physiologists of the succeeding generation, however, came from wealthy families with established intellectual traditions. John Scott Haldane, nephew of John Burdon Sanderson, was the brother of the politician R. B. Haldane and uncle of the historian A. R. B. Haldane.71 Joseph Barcroft was one of the most affluent of all physiologists.72 His family's wealth derived from linen manufacturing. He attended the Ley's School Cambridge, where his schoolmates included Henry Dale, later Director of the National Institute for Medical Research; F. A. Bainbridge, who eventually became Professor of Physiology at St. Bartholomew's Hospital; and the Cambridge historian J. H. Clapham. A. V. Hill, Professor of Physiology at Manchester and, subsequently, London, married Margaret Keynes, sister of John Maynard Keynes and niece of Sir Walter Langdon Brown, Professor of Physic at Cambridge. Margaret Keynes's younger brother, the surgeon Sir Geoffrey Keynes, married a granddaughter of Charles Darwin; their son Richard Keynes also became a physiologist at Cambridge.These families were part of a new class emerging during the late Victorian period, descendants of the great reforming radicals of the 1830s, who had begun to achieve power through positions in the universities, the professions, and the civil service. Their social prestige rested upon their intellectual expertise. Physiology was an appealing research discipline to these groups because of its clear dissociation from industry and commerce. And because physiology's “practical” face was medicine, its acceptability was reinforced by professional ties.The nature of the Physiological Society confirms this image of physiology as an elite science. By the turn of the century the Society had taken on some of the characteristics of a dining club. The scientific meetings were generally followed by dinner: if the Society met at Oxford, they were entertained at Burdon Sanderson's college, Magdalen.73 Through a “black ball” system, unwanted candidates could be excluded. In 1912, when the question of admitting foreigners was discussed, E. H. Starling wrote to Edward Schäfer: “the Society has very much in it the nature of a club, and a certain amount of personal knowledge of the candidate is always desirable.”74.The developing institutional structure of physiology in late Victorian Britain indicates, therefore, that we must look beyond the achievements of individuals and departments to understand why physiology flourished. The discipline became part of a new social order in which the professional middle classes assumed increasing power. These groups valued intellectual skill, especially in the pure scienes, as forces both for self-advancement and for progress within society. (shrink)

"Time and Philosophy" presents a detailed survey of continental thought through an historical account of its key texts. The common theme taken up in each text is how philosophical thought should respond to time. Looking at the development of continental philosophy in both Europe and America, the philosophers discussed range from Hegel, Marx, Kierkegaard, Nietzsche, Husserl, Heidegger, Arendt, Adorno and Horkheimer, Sartre, de Beauvoir, Foucault, Derrida, to the most influential thinkers of today, Agamben, Badiou, Butler and Ranciere. Throughout, the (...) concern is to elucidate the primary texts for readers coming to them for the first time. But, beyond this, "Time and Philosophy" aims to reveal the philosophical rigour which underpins and connects the history of continental thought. (shrink)

By examining the theories of justice developed by Joseph Butler and David Hume, the author discloses the conceptual limits of their moral naturalism. Butler was unable to accommodate the possibility that justice is, at least to some extent, a social convention. Hume, who more presciently tried to spell out the conventional character of justice, was unable to carry through that project within the framework of his moral naturalism. These limits have gone unnoticed, largely because Butler and Hume (...) have been misinterpreted, their relation misconstrued. Exegetes have persistently misunderstood the differences that divide them, have misconceived the notion of "public utility" in Hume's account of justice, have wrongly interpreted Butler as a forerunner of Immanuel Kant, and have altogether missed the degree to which Hume stands in the tradition of Thomas Aquinas. (shrink)

György Lukacs was a Hungarian Marxist philosopher, writer, and literary critic who shaped mainstream European Communist thought. _Soul and Form_ was his first book, published in 1910, and it established his reputation, treating questions of linguistic expressivity and literary style in the works of Plato, Kierkegaard, Novalis, Sterne, and others. By isolating the formal techniques these thinkers developed, Lukács laid the groundwork for his later work in Marxist aesthetics, a field that introduced the historical and political implications of text. For (...) this centennial edition, John T. Sanders and Katie Terezakis add a dialogue entitled "On Poverty of Spirit," which Lukács wrote at the time of _Soul and Form_, and an introduction by Judith Butler, which compares Lukács's key claims to his later work and subsequent movements in literary theory and criticism. In an afterword, Terezakis continues to trace the Lukácsian system within his writing and other fields. These essays explore problems of alienation and isolation and the curative quality of aesthetic form, which communicates both individuality and a shared human condition. They investigate the elements that give rise to form, the history that form implies, and the historicity that form embodies. Taken together, they showcase the breakdown, in modern times, of an objective aesthetics, and the rise of a new art born from lived experience. (shrink)

In this paper I show how what came to be known as “the double law of habit,” first formulated by Joseph Butler in a discussion of moral psychology in 1736, was taken up and developed by medical physiologists William Porterfield, Robert Whytt, and William Cullen as they disputed fundamental questions regarding the influence of the mind on the body, the possibility of unconscious mental processes, and the nature and extent of voluntary action. The paper shows, on a particular topic, (...) the overlap between eighteenth-century philosophical writings on the science of human nature on the one hand,and medical writings and lectures in physiology on the other. Other early modern writers discussed in the paper include René Descartes, Herman Boerhaave and David Hume. (shrink)

Fifty Key Sociologists: The Contemporary Theorists covers the life, work, ideas and impact of some of the most important thinkers in this discipline. Concentrating on figures writing predominantly in the second half of the twentieth century, such as Zygmunt Bauman, Pierre Bourdieu, Judith Butler, Michel Foucault and Claude Le;vi-Strauss, each entry includes: · full cross-referencing · a further reading section · biographical data · key works and ideas · critical assessment. Clearly presented in an easy-to-navigate A-Z format, this accessible (...) reference guide is ideal for undergraduate and postgraduate students of sociology, cultural studies and general studies, as well as other readers interested in this fascinating field. (shrink)

The issue of the institution is not addressed systematically anywhere in the literature on Foucault, although it is everywhere to be found in Foucault's writings._ Foucault and the Critique of Institutions_ not only interprets the work of Foucault but also applies it to the question of the institution. Foucault is a master at analyzing the web of social relations that effectively shape the modern individual. While these social relations are smaller and finer than institutions, institutions are, by Foucault's account, saturated (...) with such relations. This study is the first sustained account to follow up the implications of Foucault's provocative theses about power for the analysis of institutions. _Foucault and the Critique of Institutions _offers a set of preliminary essays that raise basic questions about the theoretical character of Foucault's thought and then several groups of other essays that go on to take up the practical issues raised by his work. Joseph Margolis and Jitendra Mohanty address one of the most complex problems posed by Foucault's texts: his status as a philosopher. Mark Poster explores the problem of the "self" in Foucault, while Judith Butler focuses her searching investigation of the self on its gendered nature. Joseph Rouse examines the functioning of the natural sciences within the institutional setting of the university and the academic profession, while Chuck Dyke and Mary Schmelzer present vigorous critiques of the normalizing power of the university. Robert Moore and Mark Yount offer original studies of the implications of Foucault's work for the workplace, labor law, and affirmative action. Finally, John Caputo studies Foucault's famous history of madness and raises the question of the possibility of exercising a "healing" and not merely a "normalizing" power in the mental hospital and the church. (shrink)

This volume brings together the vital contributions of distinguished past and contemporary philosophers to the important topic of personal identity. The essays range from John Locke's classic seventeenth-century attempt to analyze personal identity in terms of memory, to twentieth-century defenses and criticisms of the Lockean view by Anthony Quinton, H.P. Grice, Sydney Shoemaker, David Hume, Joseph Butler, Thomas Reid, and Bernard Williams. New to the second edition are Shoemaker's seminal essay "Persons and Their Pasts," selections from the important (...) and previously unpublished Clark-Collins correspondence, and a new paper by Perry discussing Williams. (shrink)

This article is an exploration of David Hume's philosophy of custom and habit as a way of living with skepticism. For Hume, man is a habit-forming animal, and all politics and history take place within a history of custom and habit. This is not a bad thing: life without custom and habit would be a nightmare. Hume draws on the "new science" of thinkers such as Locke, Shaftesbury, Mandeville, Hutcheson, and Butler to foreground the importance of custom and habit. (...) His own contribution is a detailed exploration of philosophical psychology that brings out the role of habits of action such as politeness and manners and habits of thinking such as opinion and reasoning. Finally, life in accordance with customs and habits is not inherently conservative or quietist: there are endogenous and exogenous sources of change and progress in custom and habits. (shrink)

This revised second edition from our bestselling _Key Guides_ includes brand new entries on some of the most influential thinkers of the twentieth- and twenty-first century: Zizek, Bergson, Husserl, Heidegger, Butler and Haraway. With a new introduction by the author, sections on phenomenology and the post-human, full cross-referencing and up-to-date guides to major primary and secondary texts, this is an essential resource to contemporary critical thought for undergraduates and the interested reader.

One would be hard pressed to deny the ordinary man's trust in the moral deliverances of his conscience. Joseph Butler put the case for the infallibility of conscience, when he remarked: ‘Had it strength, as it had right; had it power, as it had manifest authority; it would absolutely govern the world’ . I think it obvious, in retrospect, that Butler underestimated its ‘strength’ and ‘power’, while overextending its ‘right’ and ‘authority’. Perhaps it is too rash a claim (...) to maintain that conscience serves as an inadequate guide in our moral deliberations, but, to be sure, it can hardly be defended as a sufficient guide to moral conduct. (shrink)

Writing within and against the set critical practices of psychoanalytic-deconstructive-Foucauldian-feminist cultural theory, Elizabeth Wilson demonstrates, in this provocative and original book, the productivity and the pleasure of direct, complicitous engagement with the contemporary cognitive sciences. Wilson forges an eclectic method in reaction to the 'zealous but disavowed moralism' of those high cultural Theorists whose 'disciplining compulsion' concocts a monolithic picture of science in order to keep their 'sanitizing critical practice' untainted by its sinister reductionism. Her unsettling accounts of texts by, (...) for example, Karl Popper, Judith Butler, Derrida, Turing, Ebbinghaus and Freud will send many readers back to the sources. It is no surprise that such a broad and ambitious project leaves many threads loose, and no criticism at all that it succeeds more in hinting at the promise of a new connectionist politics than in offering up such a hybrid fully-formed. (shrink)

In J. B. Schneewind's The Invention of Autonomy we are given a monumental history of moral philosophy of the seventeenth and eighteenth centuries, a history more comprehensive and richer in detail than one would have thought possible in a single volume. Though the daunting erudition, agreeably unobtrusive, inspires confidence, it is Schneewind's gift of narrative that makes his book such a pleasure and his story so compelling. Schneewind originally conceived the book, he tells us, to "broaden our historical comprehension of (...) Kant's moral philosophy by relating it to the earlier work to which it was a response", but he does much, much more as he charts the fitful transition from morality as obedience to the later and now widely accepted conception of morality as self-governance. In its broad outline, the story is familiar, beginning with Montaigne's skepticism, moving through modern natural law theory, rationalist, perfectionist, and moral sense responses and ending with Bentham and Kant. But Schneewind adds to acute and deeply informed discussions of Hobbes, Locke, Clarke, Hume, and Kant, clear, often arresting summaries, in varying degrees of detail, of Aquinas, Luther, Calvin, Machiavelli, Suarez, Charron, Grotius, Cumberland, Pufendorf, Thomasius, DuVair, Justus Lipsius, Herbert of Cherbury, Descartes, Gassendi, Whichcote, John Smith, More, Cudworth, Spinoza, Leibniz, Barbeyrac, Malebranche, Nicole, Bayle, Harrington, Shaftesbury, Mandeville, Butler, Price, Adam Smith, Reid, Paley, Hartley, Helvetius, d'Holbach, Bentham, de Sade, Wolff, Crusius, Voltaire, La Mettrie, Diderot, Rousseau, and others. If, as no doubt they will, some readers will fault some of Schneewind's interpretations, none will fail to admire his achievement in ferreting out and combining in such a fascinating narrative the leading ideas of this host of thinkers. It is safe to predict, moreover, that this study will inspire others to explore some of these less-read authors and to produce more fine-grained monographs, and further to deepen our understanding of the period and of the way we have come to think of ourselves. (shrink)

We begin by treating the antinaturalism of Edmund Husserl's phenomenology, and follow that by considering the recent project of “naturalizing phenomenology.” As a transitional figure, we treat Hans Jonas and the weakly emergent status he allows organismic life. In a section on “affirmative naturalism,” we treat Friedrich Nietzsche, Henri Bergson, and Gilles Deleuze, emphasizing their relation to Spinoza's ethics of joy. We conclude by considering the antinaturalism of continental philosophy positions in critical race theory (Linda Alcoff), gender theory (Judith (...) class='Hi'>Butler), and disability studies (Shelley Tremain). (shrink)