We attempt to quantify and qualify the preferences of consumers for beef with a number of environmental and food quality attributes. Our goal is to evaluate the viability of a proposed food co-operative based in the Wood River watershed of southern Saskatchewan, Canada. The food co-operative was designed to provide a price premium to producers who adopted alternative management practices. In addition, the study evaluated the acceptance of a proposed food co-operative by consumer that had environmental interests as compared to (...) the general population. Conjoint analysis was used to determine the trade-off and relative value of beef with the following production and purchasing characteristics: (a) use of hormones, antibiotics and vaccination in production; (b) method of obtaining the beef including monthly or yearly purchase contracts or a local market; (c) price relative to beef purchased from the local grocery store; and (d) impact on the river ecosystem. Consumers from environmental groups had stronger environmental and food quality preferences than individuals from the general population. However, consumers from both groups expressed a willingness to pay higher prices for food that had these attributes. It was uncertain whether the magnitude of the premium, in combination with a desire not to enter a long-term purchasing commitment, would be large enough to encourage farmers to adopt the alternative management. (shrink)

The ethical nature of transformational leadership has been hotly debated. This debate is demonstrated in the range of descriptors that have been used to label transformational leaders including narcissistic, manipulative, and self-centred, but also ethical, just and effective. Therefore, the purpose of the present research was to address this issue directly by assessing the statistical relationship between perceived leader integrity and transformational leadership using the Perceived Leader Integrity Scale (PLIS) and the Multi-Factor Leadership Questionnaire (MLQ). In a national sample of (...) 1354 managers a moderate to strong positive relationship was found between perceived integrity and the demonstration of transformational leadership behaviours. A similar relationship was found between perceived integrity and developmental exchange leadership. A systematic leniency bias was identified when respondents rated subordinates vis-à-vis peer ratings. In support of previous findings, perceived integrity was also found to correlate positively with leader and organisational effectiveness measures. (shrink)

SummaryThis report describes a family planning KAP survey conducted in 2000 households in rural Ghana between April and October, 1972, as one of the Danfa Project’s baseline studies. Subsequent re-surveys were done in 1975 and 1977 to assess changes related to project health education and family planning programmes.Reported knowledge about family planning was three times that reported in previous studies in rural Ghana. About 70% of the respondents approve of family planning, but most want a large family, with over six (...) children. At all ages, males wanted two or three more children than did women.The current 3% population growth rate in Ghana may increase due to continued early age of marriage, the rising size of the reproductive age group and improved pregnancy outcome.Although the expected relationships between knowledge and use of family planning and age and education were present, these differentials were typically only 10–15%. In the project area it appears that women will be most important in making the decision to practise family planning, although motivation of males is being stressed.Most villagers hear about family planning through informal, word-of-mouth channels with relatively little use of news media, family planning workers or clinic health personnel. To improve the practice of family planning, village-based health educators are working with volunteers including traditional birth attendants, community leaders, teachers and church groups. (shrink)

This important book features collected essays on the distinguished psychoanalyst Dr. Michael Eigen, who has emerged as an influential innovator within and beyond psychoanalysis. Drawing on the ideas of W. R. Bion, Winnicott, the Kabbalah, artists and scientists, Eigen's work is noted for its creativity which combines spirituality with psychoanalysis. The book begins with a series of articles on Eigen's perspective on time, before covering topics such as the evolution of the psyche, mystery and metaphor, and breakdown and recovery. These (...) papers feature a rich array of subjects and reflections, with many clinical examples and applications to domains beyond psychotherapy, including politics, societal contexts and creativity. Dr. Eigen is one of the most influential psychoanalysts of the current era and this collection of essays provides insightful discussion on his ideas. This celebration of Michael Eigen will fascinate any psychoanalyst interested in his work. (shrink)

Il s’agit ici de mettre en évidence une propriété de la beauté, à la fois subtile et évidente, mais largement ignorée de l’esthétique occidentale : la capacité du beau à embellir ce qui l’entoure. L’analyse s’appuie sur le commentaire d’un waka d’Akiko Yosano et étudie les proximités et les différences de cette beauté embellissante et de concepts philosophiques européens qui s’en rapprochent : l’éclat selon Platon, l’aura selon W. Benjamin, et le cérémonial, selon H. Kuhn.

There is an intimate connection between proofs of the natural deduction systems and typed lambda calculus. It is well-known that in simply typed lambda calculus, the notion of formulae-as-types makes it possible to find fine structure of the implicational fragment of intuitionistic logic, i.e., relevant logic, BCK-logic and linear logic. In this paper, we investigate three classical substructural logics (GL, GLc, GLw) of Gentzen's sequent calculus consisting of implication and negation, which contain some of the right structural rules. In terms (...) of Parigot's -calculus with proper restrictions, we introduce a proof term assignment to these classical substructural logics. According to these notions, we can classify the -terms into four categories. It is proved that well-typed GLx--terms correspond to GLx proofs, and that a GLx--term has a principal type if stratified where x is nil, c, w or cw. Moreover, we investigate embeddings of classical substructural logics into the corresponding intuitionistic substructural logics. It is proved that the Gödel-style translations of GLx--terms are embeddings preserving substructural logics. As by-products, it is obtained that an inhabitation problem is decidable and well-typed GLx--terms are strongly normalizable. (shrink)

This study reports on action research efforts that were aimed at developing institutional arrangements beneficial for soil fertility improvement. Three stages of action research are described and analyzed. We initially began by bringing stakeholders together in a platform to engage in a collaborative design of new arrangements. However, this effort was stymied mainly because conditions conducive for learning and negotiation were lacking. We then proceeded to support experimentation with alternative arrangements initiated by individual landowners and migrant farmers. The implementation of (...) these arrangements too ran into difficulties due to intra-family dynamics and ambiguities regarding land tenure. Further investigations to find out how ambiguities could be tackled revealed that the local actors themselves had taken initiatives towards developing institutional innovations to reduce ambiguities. However, there is still considerable scope for further development of these self-organized innovations. The article ends with a reflection on inter-disciplinary action research, where it is argued that making “mistakes” is an inherent and necessary characteristic in action research that aims to address complex social issues. (shrink)

Sozaboy's language is what I call "rotten English," a mixture of Nigerian pidgin English, broken English and occasional flashes of good, even idiomatic English.1 This language is disordered and disorderly. Born of a mediocre education and severely limited opportunities, it borrows words, patterns and images freely from the mother-tongue and finds expressions in a very limited English vocabulary. To its speakers, it has the advantage of having no rules and no syntax. It thrives on lawlessness, and is part of the (...) dislocated and discordant society in which Sozaboy must live, move and have not his being. (K. S.-W.). (shrink)

In his dissection of the 1998 tobacco settlements, W. Kip Viscusi provides a window on how the ostensibly liberal public philosophy behind the modern American regulatory state betrays its foundational commitments. Animated by a moralizing concern with preventing harm to self, and a leftist antagonism towards corporate capitalism, “progressive liberalism” at first foundered in its war against the tobacco industry in the face of traditional liberal counterarguments about individual autonomy, knowledge of risk, and choice. Only when progressive liberals translated their (...) paternalist impulses into science‐centered arguments about ignorance and addiction, which involve barriers to autonomous choice and harm to others, did they succeed in turning the legal and regulatory tide against smoking. This dynamic raises questions about the future of individual autonomy in a science‐centered, progressive‐liberal modern polity. (shrink)

This paper, like many before it, aims to solve the “species problem” by declaring it a non-problem. It borrows its title from an earlier article by Jeff Lawrence and its philosophical concepts from Marc Ereshefsky, John Dupré, Peter Godfrey-Smith, Ken Waters, and Jody Hey. The emphasis is on bacteria, but my pragmatic species anti-realist conclusion may be a general one.

it is a pleasant task to reflect on these thoughtful comments on my Coss lecture. Their gracious reception of an economist into the world of philosophy is an added bonus.Let me leave to one side—for the moment—the main title of my paper, and focus on the subtitle: “the collective construction of rules to live by.” Here, we find my core interest in both economics and philosophy. Beginning around the middle of the twentieth century, economists claimed to have the necessary tools (...) for deriving the optimal rules to live by. Once that claim was taken seriously by the profession, it became accepted practice for economists to become advocates for those decision rules. More correctly, economists became advocates for a.. (shrink)

Spiritual/religious coping has proven to be a fertile ground for investigating health-related spirituality in action. Ken Pargament and his colleagues have successfully demonstrated that spiritual/religious coping differs significantly from previously identified coping strategies. While much has been accomplished to date, there are undeveloped theoretical and methodological avenues that appear to provide important promise for understanding the complexities of this critical domain of coping. Some scholars have failed to conceptualize and research spiritual/religious coping as a contextual, temporally bounded process. This paper (...) explores the theoretical and methodological advantages of adopting a contextually embedded, process-oriented epistemology—contextual action theory. We propose that doing so will not only address some of the inadequacies of the extant literature but also aid researchers in exploring novel dimensions of spiritual/religious coping. From a contextual action-theory perspective, spiritual/religious coping is viewed as intentional, goal-directed behaviour that is embedded in a social and relational context. This teleonomic reconceptualization enables researchers to understand the constitution and development of intentions involved in the process of spiritual/religious coping over time. Further, a contextual action theory perspective transcends the narrow, individualistic lens of coping and explores joint and collective coping processes that emerge as people draw upon spiritual/religious practices to cope with distress. Thus, spiritual/religious coping is embedded in social and relational context and as part of personal, intentional goal-directed processes over time. The novel contributions of a contextual theoretical perspective to spiritual/religious coping research and theory are illustrated through a case example. (shrink)

In the 21st century, the screen - the Internet screen, the television screen, the video screen and all sorts of combinations thereof - will be booming in our visual and infotechno culture. Screen-based art, already a prominent and topical part of visual culture in the 1990s, will expand even more. In this volume, digital art - the new media - as well as its connectedness to cinema will be the subject of investigation. The starting point is a two-day symposium organized (...) by the Netherlands Media Art Institute Montevideo/TBA, in collaboration with the _L&B _ series and the Amsterdam School of Cultural Analysis. Issues which emerged during the course of investigation deal with questions such as: How could screen-based art be distinguished from other art forms? Could screen-based art theoretically be understood in one definite model or should one search for various possibilities and/or models? Could screen-based art be canonized? What are the physical and theoretical forms of representation for screen-based art? What are the idiosyncratic concepts geared towards screen-based art? This volume includes various arguments, positions, and statements by artists, curators, philosophers, and theorists. The participants are Marie-Luise Angerer, Annette W. Balkema, René Beekman, Raymond Bellour, Peter Bogers, Joost Bolten, Noël Carroll, Sean Cubitt, Cãlin Dan, Chris Dercon, Honoré d'O, Anne-Marie Duquet, Ken Feingold, Ursula Frohne, hARTware curators, Heiner Holtappels, Aernout Mik, Patricia Pisters, Nicolaus Schafhausen, Jeffrey Shaw, Peter Sloterdijk, Ed S. Tan, Barbara Visser and Siegfried Zielinski. (shrink)

This issue investigates the meaning of photographic image for contemporary art. In Malraux' dream, photography offers the ultimate guarantee for a coherent presentation of art. However, as Douglas Crimp has stated, the appearance and enhancement of photography as a form of art among other art forms disrupted the center of the art world. What does this mean for art and philosophy in our time? Various artists and theorists will delve into that question: Christian Boltanski, Benjamin H.D. Buchloh, Jean-François Chevrier, Douglas (...) Crimp, Jos de Mul, Mirjam de Zeeuw, Rineke Dijkstra, Michael Gibbs, Rodney Graham, Gerald van der Kaap, Karen Knorr, Zoe Leonard, Ken Lum, Hermann Pitz, Liza-May Post, John Roberts, Allan Sekula, Andres Serrano, Jan Simons, Beat Streuli, John M. Swinnen, Renée van de Vall, Hilde van Gelder, Hripsimé Visser, Jeff Wall, Ian Wallace and Herta Wolf. (shrink)

Zwischen 1987 und 1994 sandte ich 20 Briefe an Karl Popper. Die meisten betrafen Fragen bezüglich seiner Antiinduktionsbeweise und seiner Wahrscheinlichkeitstheorie, einige die organisatorische und inhaltliche Vorbereitung eines Fachgesprächs mit ihm in Kenly am 22. März 1989 (worauf hier nicht eingegangen werden soll), einige schließlich ganz oder in Teilen nicht-fachliche Angelegenheiten (die im vorliegenden Bericht ebenfalls unberücksichtigt bleiben). Von Karl Popper erhielt ich in diesem Zeitraum 10 Briefe. Der bedeutendste ist sein siebter, bestehend aus drei Teilen, geschrieben am 21., 22. (...) und 23. Oktober 1992, in dem er eine Vorform jener Definition der probabilistischen Unabhängigkeit entwickelte, die er 1994 im neuen Anhang *XX der 10. Auflage seiner Logik der Forschung (LdF) der wissenschaftstheoretischen Forschergemeinde vorstellte. Der berührendste ist sein letzter, geschrieben am 26. Juli 1994, in dem er trotz Erschöpfung mit Humor schildert, wie mühselig der Druck des Anhangs *XX verlaufen ist. Mein Bericht ist zugleich chronologisch und systematisch gegliedert: die ersten, vergleichsweise wenigen Briefe, großteils 1987 geschrieben, handeln von der Induktion; der große Rest, zeitlicher Schwerpunkt 1992, beschäftigt sich mit der Wahrscheinlichkeitstheorie. Das Kapitel 1 über Induktion ist in vier Abschnitte unterteilt: 1.1 Das Popper/Miller-Argument: eine Nachkonstruktion, 1.2 Karl Poppers Brief vom 25.8.1987: Deduktive Stützung, 1.3 Karl Poppers Brief vom 29.9.1987: Nochmals zur deduktiven Stützung, 1.4 Echt induktive Stützung und Schwächung: zwei eigene Beweise. Das Kapitel 2 über Wahrscheinlichkeit ist ebenfalls in vier Abschnitte unterteilt: 2.1 Ein Mangel an Überschußgesetzen in der Logic of Scientific Discovery, 2.2 Probabilistische Unabhängigkeit, 2.3 Wahrscheinlichkeitstheorie und Wahrscheinlichkeitssemantik, 2.4 Die neue Unabhängigkeitsdefinition im Anhang *XX der LdF. (shrink)

Artykuł przestawia dydaktykę KEN, koncentrując się na ukazaniu reform oświatowych charakterystycznych dla epoki oświecenia. W szczególności ukazuje specyfikę styku ówczesnej filozofii i nowożytnej nauki, stopniowo wyzwalającej się z hegemonii filozofii. Wskazuje na dominujący podówczas duch utylitaryzmu, a w warstwie metodologicznej - programowy eklektyzm. Postawa ta ujawniła się w całym szkolnictwie europejskim, a więc nie tylko we Francji, przodującej przynajmniej w zakresie deklaracji programowych, ale zwłaszcza w centralistycznie reformowanej oświacie w monarchii habsburskiej. Jest ona także właściwa tak reprezentacyjnemu świadectwu ówczesnej kultury (...) naukowej, jakim była Wielka Encyklopedia Francuska, do której nawiąże wprost KEN. W szkole europejskiej wzbogacano studium językowo-humanistyczne o kształcenie matematyczno-przyrodnicze, zachowując kurs filozofii w duchuphilosophia recen- tiorum, przynajmniej na poziomie uniwersyteckim. Filozofia ta krytycznie asymilowała elementy nowożytnej epistemologii, a zwłaszcza osiągnięcia nowożytnego przyrodoznawstwa. Podejście to było typowe dla szkolnictwa reformowanego w Rzeczypospolitej Obojga Narodów przez środowiska wyznaniowe, zwłaszcza zakon pijarów i jezuitów. Z czasem coraz bardziej upowszechni się empirystyczna epistemologia, owocująca fenomenalizmem kwestionującym możliwość uprawiania maksymalistycznie pojętej filozofii w formie nowożytnego arystotelizmu chrześcijańskiego funkcjonującego w szkole tradycyjnej. Mimo krytyki tego modelu kształcenia, presja tzw. długiego trwania tłumaczy zachowanie w szkole oświeceniowej elementów filozoficznych nawet w przyrodoznawstwie, w formie interpretacji korzystającej z kategorii substancji i jej właściwości, a nawet koncepcji duszy zwierzęcej. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Good and Evil: Interpreting a Human Condition. By EDWARD FARLEY. Minneapolis, Minn.: Fortress Press, 1990. Pp. xxi + 295. The Evils of Theodicy. By TERRENCE W. TILLEY. Washington, D.C.: Georgetown University Press, 1990. Pp. xii + 277. The Co-Existence of God and Evil. By JANE MARY TRAU. New York, N.Y.: Peter Lang, 1991. Pp. 109. Evil is deeply and endlessly fascinating to the religious mind. On the (...) one hand, it challenges religion. The existence of the evils within our ken poses a threat to the rationality of central tenets of theism; the presence of overwhelming evils within our lives can threaten the viabil· ity of our religious attitudes and practices. On the other hand, religions typically offer strategies for coping with evil. They propose explanations of its origins that may aid us in understanding it, and they con· tain salvific practices that are meant to lead to redemption from sin or the cessation of suffering. So religious responses to evil are bound to be complex, and this complexity will inevitably be reflected in the treatment of evil in academic discourses. In addition, the present academic division of labor results in religion being studied in many disciplines. Each of them has its own traditions and agendas, and this often leads to a diversity of approaches that gives interdisciplinary dis· cussion of religious responses to evil something of the air of conversa· tion after Babel. The three books under review here, which represent the disciplines of philosophy, religious studies, and theology, illustrate nicely both the complexity and the diversity. Jane Mary Trau, who is Associate Professor of Philosophy at Barry University, has written a short essay in analytic philosophy of religion proposing a solution to the logical problem of evil. The problem arises from the fact that there are arguments purporting to show that the proposition that God is omniscient, omnipotent, and omnibenevolent is inconsistent with the proposition that evil exists. One way to solve the problem would be to find a possibly true proposition such that it is consistent with the proposition ·that God is omniscient, omnipotent, and omnibenevolent and together with that proposition entails that evil exists. Alvin Plantinga's celebrated free-will defense offers a solution of this sort. Trau's alternative solution is a version of the familiar greater-goods defense. Trau's main claim is that it is possible that evil has positive value. An evil has positive value if it is logically necessary for some greater 525 526 BOOK REVIEWS good, and it certainly seems to he possible that some evils have positive value. Thus, for example, suppose God creates nothing other than two angels, A and B. Nothing interrupts the felicity of either hut a mild pang of sorrow felt by A, to which B responds with compassion. A's sorrow is logically necessary for the greater good of B's compassionate response to A's sorrow. Hence A's sorrow is an evil that has positive value. Moreover, the proposition that evils with positive value exist is consistent with the proposition that God is omniscient, omnipotent, and omnihenevolent. So the existence of evil is consistent with the existence of an omniscient, omnipotent, and omnihenevolent deity. In other words, Trau's version of the greater-goods defense does seem to provide a solution to the logical problem of evil. But that is not to say that all the evils there actually are or even all those we know about do or could have positive value. Thus it does not follow, without further assumptions, that the existence of all the evils there actually are is consistent with the existence of an omniscient, omnipotent, and omnihenevolent deity. In a discussion of natural evil near the end of her hook, Trau acknowledges the need for such additional assumptions. She says: "Four assumptions underlie the claim that natural evils have positive value: (1) The material universe has positive value. (2) The material universe must function in a way that requires the occurrence of natural evils as secondary effects. (3) The material universe is either the best or the only possible universe. (4) If the universe as we know it did not function the way it does... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd 188 Reviews 1 A.yW. Brown, The Metaphysical Society (New York: Octagon, 1973), pp. 180–1. THE ETHICS OF BELIEF Sylvia Nickerson History & Philosophy of Science & Technology / U. of Toronto Toronto, on, Canada m5s 1k1 [email protected] Timothy J. Madigan. W.yK. CliVord and “The Ethics of Beliefz”. Newcastle, uk: CambridgeScholars Publishing, 2009. Pp. [x], 202. isbn (...) 1-84718-503-7. £29.99; us$44.99 (hb). The mathematician William Kingdon CliTord (1845–1879) is generally remembered as a potentially great man whose life was cut short before his genius was fully realized. During his lifetime CliTord was well known in London as a public intellectual and noted authority on science. He was also an iconoclast, a leader in the application of Darwinian principles to areas beyond biology, and a proponent of non-Euclidean geometry. Unlike other agnostics, CliTord did not mourn the loss of his religious belief, nor did he worry that a secularized society would bring about general social decay. While other scientiWc naturalists worried that a collapse of religion would destroy morality and lead to social disintegration, CliTord willingly ceded the universal truths religion oTered, embracing the uncertainty that scientiWc knowledge actually entailed. He even dared to call himself an atheist. However, CliTord’s death at age 34 curtailed the trace of his thought. What remains is consigned to his scant private notebooks and collected works. Perhaps it was the brevity of his life that has led to his neglect within the history of science; no comprehensive appraisal of his mathematical work has been written. CliTord’sbest-knownnon-mathematical statementisthat“itiswrongalways, everywhere, and for anyone, to believe anything upon insuUcient evidence.” This was the statement he defended in his lecture “The Ethics of Beliefz”, which he delivered to London’s Metaphysical Society in 1876. The Metaphysical Society, founded in 1869 to promote discussion between religious believers and scientiWc rationalists, ceased operation in 1880 after members could not Wnd enough common ground to begin debate. The rationalist position CliTord argues in “The Ethics of Beliefz” stands on the far side of the spectrum within this discourse. CliTord’s immoderate stance, along with his use of biblical rhetoric to argue a secularist position, was calculated to provoke conservative intellectuals and institutions.1 When his essay appeared in the January 1877 issue April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd Reviews 189 of Contemporary Review, it proved antagonistic enough that it led in part to the dismissal of James Knowles as editor. Timothy Madigan’s book W.yK. CliVord and “The Ethics of Beliefz”z provides an introduction to and analysis of CliTord’s ethical philosophy. His goal is to outline the historical context from which CliTord’s most famous essay arose, and to analyze the merits and demerits of its argument through the viewpoints of critics and freethinkers from the nineteenth century to the present. Madigan gives a brief history of the Victorian crisis of faith, CliTord’s mathematical work, and the biographical details of his life. He presents the argument CliTord makes within “The Ethics of Beliefz”, and outlines the critical response from his contemporaries, including founding members of the Metaphysical Society William George Ward and Richard H. Hutton, poet Matthew Arnold, physiologist George John Romanes, and American psychologist and philosopher William James. Madigan also discusses the positions argued by other rationalists in the 1870s,1880sandlater(Leslie Stephen, Karl Pearson, FriedrichNietzsche, Charles Peirce and Bertrand Russell) and by modern philosophers who have contributed to the rationalist/religionist debate (C.yS. Lewis, J.yL. Mackie, Michael Martin, Peter van Inwagen, Susan Haack, Anthony Quinton, and Lorraine Code). In Chapter 6 Madigan presents his own defence of CliTord’s ethics of belief. While early sections of the book provide a helpful summary of previously published work, I found Madigan’s discussion of CliTord’s writings on psychology and theory of mind particularly valuable (pp. 58–65). Madigan notes positively that CliTord’s contribution helped steer the early development... (shrink)

De-Kanting Rawls: evolutionary justifcation of the theory of justice by Ken Binmore: The article discusses the criticism of John Rawls’s theory of justice formulated by Ken Binmore. Binmore criticizes Rawls in his work for inadequate justifcation of fairness norms. In his opinion, their proper justifcation requires the rejection of Kant’s “metaphysics” in favor of Hume’s empiricism. To explain how fairness norms actually work, one must frst provide a convincing account of evolutionary processes that could lead to such norms being encoded (...) in our genome. Secondly, it should be explained how this biological mechanism interacts with our cultural heritage and generates a selection of balance points in games that describe our social interactions. (shrink)

In the Transcendental Aesthetic (TA), Kant is typically held to make negative assertations about “things in themselves,” namely that they are not spatial or temporal. These negative assertions stand behind the “neglected alternative” problem for Kant’s transcendental idealism. According to this problem, Kant may be entitled to assert that spatio-temporality is a subjective element of our cognition, but he cannot rule out that it may also be a feature of the objective world. In this paper, I show in a new (...) way how Kant’s view (focusing on his conclusions about space) is not subject to this objection, by showing that he does not make the denial about mind-independent reality that he is typically held to make. The argument develops consequences of a new reading of Kant’s expression “an sich selbst” (‘in itself’; ‘in themselves’). I argue that “an sich selbst” or “per se” has a special, judgment-level role, so that this expression does not form new noun-terms adjectivally. It follows that the conceptual unit of Kant’s “Conclusions” in the TA is simply “things” (Dinge), since “things in themselves” is not a nominal expression; Kant adopts the Wolffian ontological use of “thing” as the basic kind-term for any existent. The arguments that things per se are not in space are arguments that space cannot be a necessary property or relations of things as a kind. I show that this does not involve the positive claim about mind-independent reality that inspires the neglected alternative objection. (shrink)

Asperó and Schindler have completely solved the Axiom [Formula: see text] vs. [Formula: see text] problem. They have proved that if [Formula: see text] holds then Axiom [Formula: see text] holds, with no additional assumptions. The key question now concerns the relationship between [Formula: see text] and Axiom [Formula: see text]. This is because the foundational issues raised by the problem of Axiom [Formula: see text] vs. [Formula: see text] arguably persist in the problem of Axiom [Formula: see text] vs. (...) [Formula: see text]. The first of our two main theorems is that Axiom [Formula: see text] is equivalent to Axiom [Formula: see text], and as a corollary we show that Axiom [Formula: see text] fails in all the known models of [Formula: see text]. This suggests that [Formula: see text] actually refutes Axiom [Formula: see text]. Our second main theorem is that the [Formula: see text] Conjecture holds assuming [Formula: see text]. This is the strongest partial result known on this conjecture which is one of the central open problems of [Formula: see text]-theory and [Formula: see text]-logic. These results identify a fundamental asymmetry between the Continuum Hypothesis and any axiom which is both [Formula: see text]-expressible and which implies [Formula: see text], on the basis of generic absoluteness for the simplest of the nontrivial sentences of Third-Order Number Theory. These are the [Formula: see text]-sentences with no parameters. Such sentences are those which simply assert the existence of a set [Formula: see text] for which some property involving only quantification over [Formula: see text] holds. (shrink)

While the idea of philosophy as conceptual analysis has attracted many adherents and undergone a number of variations, in general it suffers from an authority problem with two dimensions. First, it is unclear why the analysis of a concept should have objective authority: why explicating what we mean should express how things are. Second, conceptual analysis seems to lack intersubjective authority: why philosophical analysis should apply to more than a parochial group of individuals. I argue that Hegel’s conception of social (...) ontology, focused on his concept of “ethical life” (Sittlichkeit), helps to explain how concepts (and their explication) have both objective and intersubjective authority in the social domain. Hegel claims that modern institutions are the product of self-conscious purposes, so that they are conceptually constituted. Concepts do not just represent these objects and so depend on a contingent relation to them. As many contemporary social ontologists agree, this means that our concepts of these institutions are uniquely epistemically “transparent.” They have objective authority. Concepts have intersubjective authority in the modern world as well, according to Hegel. However, I show that this feature of Hegel’s account does not rely on the solution to a philosophical problem. Rather, since the concepts of modern ethical life are “essentially contested,” their content depends on the practical and political agreement of modern subjects. This means that concepts can only have objective authority if some prior intersubjective agreement has been reached. The role of philosophy as conceptual analysis is thus importantly dependent on political developments. (shrink)

Recent Work on Intrinsic Value brings together for the first time many of the most important and influential writings on the topic of intrinsic value to have appeared in the last half-century. During this period, inquiry into the nature of intrinsic value has intensified to such an extent that at the moment it is one of the hottest topics in the field of theoretical ethics. The contributions to this volume have been selected in such a way that all of the (...) fundamental questions concerning the nature of intrinsic value are treated in depth and from a variety of viewpoints. These questions include how to understand the concept of intrinsic value, what sorts of things can have intrinsic value, and how to compute intrinsic value. The editors have added an introduction that ties these questions together and places the contributions in context, and they have also provided an extensive bibliography. The result is a comprehensive, balanced, and detailed picture of current thinking about intrinsic value, one that provides an indispensable backdrop against which future writings on the topic may be assessed. (shrink)

Inleidend studieboek op universitair niveau over de Nederlandse rechtswetenschap.

This masterful work on Kant's Religion within the Boundaries of Mere Reason explores Kant's treatment of the Idea of God, his views concerning evil, and the moral grounds for faith in God. Kant and Religion works to deepen our understanding of religion's place and meaning within the history of human culture, touching on Kant's philosophical stance regarding theoretical, moral, political, and religious matters. Wood's breadth of knowledge of Kant's corpus, philosophical sharpness, and depth of reflection sheds light not only on (...) Kant, but also on the fate of religion and its relation to philosophy in the modern world. (shrink)

The seventh edition of this pragmatic guide to determining right and wrong in the workplace is updated with new case studies and ancillary materials to combine stakeholder perspectives with a deep dive on workplace ethics issues. Using a unique stakeholder-based approach, this book takes business ethics out of the theory realm and provides practical ways to analyze any business decision. Including dozens of cases, Joseph Weiss looks beyond the impacts of ethical lapses on share price and profit to focus on (...) relationships between stakeholders, including individuals, groups, corporations, and governments. The new seventh edition includes seven new cases and ten new Point/Counterpoint exercises, which challenge students to argue both sides of a contemporary issue. It incorporates the latest research as well as updated cases dealing with recent scandals at organizations such as Boeing, Facebook, and Uber. Professors will have access to online support, including teaching notes, PowerPoint slides, and sample tests. The book is equipped with a step-by-step guide to implementing stakeholder analysis, tips to help students apply ethical principles in their personal and professional lives, and comprehensive coverage of employee workplace issues. Addressing relevant topics such as risk management, preferential hiring, and sexual harassment in conjunction with the digital divide, bribery, the environment, and more, Business Ethics, seventh edition explores ethical implications in today's increasingly interconnected global business environment. (shrink)