In his article "Disclosive Computer Ethics," Phillip Brey critiques mainstream computer ethics and argues for a disclosive computer ethic "which is concerned with the moral deciphering of embedded values and norms in computer systems, applications, and practices." 1 In this article I argue that DCE simply shifts the focus of MCE toward issues Brey deems important.

The Cambridge Companion to Piaget provides a comprehensive introduction to different aspects of Jean Piaget's work.

In this general introduction to ethical theory, Chapter I introduces the reader to philosophical thinking, philosophy's domain, the value of philosophy, and the nature of philosophical ethics. The second chapter examines various impediments to ethical theory including nihilism, determinism, skeptism, relativism, emotivism, egoism, and divine command theory.

This work aims "to analyze and relate the many discussions of mystery" in the writings of Eric Voegelin. Glenn Hughes succeeds in stating Voegelin's case so clearly that even those unfamiliar with Voegelin can follow the argument. Voegelin argues that "mysteries are depths of meaning whose hiddenness is apparent". We participate in mysteries but are unable to penetrate them because of our finitude. While the appreciation of myth is a prerequisite for the philosopher, the West has seen a "peculiar and (...) growing eclipse of the awareness of mystery". The loss of the sense of mystery is a tragedy, and Voegelin's philosophy aims at rediscovering the mysterious. But how do we know the mysterious and, at the same time, not know it? To answer this question, Voegelin needs a theory of consciousness. (shrink)

The problem of understanding the concept of faith is simple--faith is a diverse phenomenon. The problem is important because: faith is not well understood; misunderstandings concerning faith have significant ramifications, and; technology brings individuals of different faiths closer together. Yet, this inquiry faces obstacles including the myriad conceptions of faith, the fervency of faith and the occasional irrationality of faith. Sessions argues against any univocal Platonic concept of faith. Instead, various concepts of faith are analogous; they share a Wittgensteinian "family (...) resemblance." But how does an analogous concept of faith comprehend faith's diversity? To answer, Sessions proposes examining six models of faith. Models serve as heuristic devices to help understand the many conceptions of faith, which in turn will elucidate the one, analogous concept of faith which gathers "together a 'family' of variously resembling and differing conceptions of faith". (shrink)