Shaftesbury's Characteristics of Men, Manners, Opinions, Times was first published in 1711. It ranges widely over ethics, aesthetics, religion, the arts, and ancient and modern history, and aims at nothing less than a new ideal of the gentleman. Together with Locke's Essay Concerning Human Understanding and Addison and Steele's Spectator, it is a text of fundamental importance for understanding the thought and culture of Enlightenment Europe. This volume, first published in 2000, presents an edition of the text together with an (...) introduction, explanatory notes and a guide to further reading. (shrink)

Shaftesbury's Characteristics of Men, Manners, Opinions, Times was first published in 1711. It ranges widely over ethics, aesthetics, religion, the arts, and ancient and modern history, and aims at nothing less than a new ideal of the gentleman. Together with Locke's Essay Concerning Human Understanding and Addison and Steele's Spectator, it is a text of fundamental importance for understanding the thought and culture of Enlightenment Europe. This volume, first published in 2000, presents an edition of the text together with an (...) introduction, explanatory notes and a guide to further reading. (shrink)

It has been shown that the orbits of motion for a wide class of non-relativistic Hamiltonian systems can be described as geodesic flows on a manifold and an associated dual by means of a conformal map. This method can be applied to a four dimensional manifold of orbits in spacetime associated with a relativistic system. We show that a relativistic Hamiltonian which generates Einstein geodesics, with the addition of a world scalar field, can be put into correspondence in this way (...) with another Hamiltonian with conformally modified metric. Such a construction could account for part of the requirements of Bekenstein for achieving the MOND theory of Milgrom in the post-Newtonian limit. The constraints on the MOND theory imposed by the galactic rotation curves, through this correspondence, would then imply constraints on the structure of the world scalar field. We then use the fact that a Hamiltonian with vector gauge fields results, through such a conformal map, in a Kaluza-Klein type theory, and indicate how the TeVeS structure of Bekenstein and Saunders can be put into this framework. We exhibit a class of infinitesimal gauge transformations on the gauge fields ${\mathcal{U}}_{\mu}(x)$ which preserve the Bekenstein-Sanders condition ${\mathcal{U}}_{\mu}{\mathcal{U}}^{\mu}=-1$ . The underlying quantum structure giving rise to these gauge fields is a Hilbert bundle, and the gauge transformations induce a non-commutative behavior to the fields, i.e. they become of Yang-Mills type. Working in the infinitesimal gauge neighborhood of the initial Abelian theory we show that in the Abelian limit the Yang-Mills field equations provide residual nonlinear terms which may avoid the caustic singularity found by Contaldi et al. (shrink)

Lawrence Johnson advocates a major change in our attitude toward the nonhuman world. He argues that nonhuman animals, and ecosystems themselves, are morally significant beings with interests and rights. The author considers recent work in environmental ethics in the introduction and then presents his case with the utmost precision and clarity. Written in an attractive, nontechnical style, the book will be of particular interest to philosophers, environmentalists and ecologists.

This book offers an introductory account of the central theories of truth. A wide range of theories, from those of correspondence and coherence to Tarski's semantic conception of truth are presented and assessed in order to profit from that which is of value in them. The authot proposes a new account which it is asserted is adequate to meet the legitimate demands made on the theory of truth.

Focusing on Truth explores the question of what truth is, balancing historical with issue-orientated discussion. The book offers a comprehensive survey of all the major theories of truth. Lawrence Johnson investigates a number of closely related matters of truth in his inquiry, such as: What sorts of things are true or false? What is attributed to them when they are said to be true or false? What do facts have to do with truth? What can we learn from previous (...) theories? The book opens with an analysis of the coherence theory of truth and then the correspondence theory of truth, as developed by Moore, Russell and Wittgenstein. Through a study of the semantic conceptions of truth, the author reveals that an adequate theory of truth must take account of the pragmatics of person, purpose, and circumstance. A full understanding of facts and truth bearers is considered central to Johnson's criticism of the opposing truth theories of J. L. Austin and P. F. Strawson. Drawing on the merits of these theories and others, while identifying their deficiencies, Johnson presents a new account of truth, based on the correlation of referential foci and the use of linguistic conventions. This account is defended as being adequate to meet the legitimate demands made on a theory of truth. Johnson argues that the account leaves scope for statements of many different sorts to be true in their own widely varying ways, without the existence of a need to posit fundamentally different kinds of truth. (shrink)

In _Civil Society_, Lawrence Cahoone stages a critical engagement between the social-political viewpoints of liberalism, communitarianism, and conservatism in order to effect a balanced relation that will bypass or overcome the inadequacies of each position.

This revised and expanded second edition of Cahoone's classic anthology provides an unparalleled collection of the essential readings in modernism and postmodernism. Places contemporary debate in the context of the criticism of modernity since the seventeenth century. Chronologically and thematically arranged. Indispensable and multidisciplinary resource in philosophy, literature, cultural studies, social theory, and religious studies.

In Stacked Deck, Mitchell shows us how this artificial reality buries the way we truly,live.Mitchell uses examples drawn from history, politics, law, and ...

Disc 1. Philosophy and the modern age ; Scholasticism and the scientific revolution -- Disc 2. The rationalism and dualism of Descartes ; Locke's empiricism, Berkeley's idealism -- Disc 3. Neo-Aristotelians : Spinoza and Leibniz ; The Enlightenment and Rousseau -- Disc 4. The radical skepticism of Hume ; Kant's Copernican revolution -- Disc 5. Kant and the religion of reason ; The French Revolution and German idealism -- Disc 6. Hegel, the last great system ; Hegel and the English (...) century -- Disc 7. The economic revolution and its critic, Marx ; Kierkegaard's Critique of reason -- Disc 8. Nietzsche's Critique of morality and truth ; Freud, Weber, and the mind of modernity -- Disc 9. Rise of 20th-century philosophy, pragmatism ; analysis -- Disc 10. Rise of 20th-century philosophy, phenomenology ; Physics, positivism and early Wittgenstein -- Disc 11. Emergence and Whitehead ; Dewey's American naturalism -- Disc 12. Heidegger's Being and time ; Existentialism and the Frankfurt School -- Disc 13. Heidegger's turn against humanism ; Culture, hermeneutics, and structuralism -- Disc 14. Wittgenstein's turn to ordinary language ; Quine and the end of positivism -- Disc 15. New philosophies of science ; Derrida's deconstruction of philosophy -- Disc 16. The challenge of postmodernism ; Rorty and the end of philosophy -- Disc 17. Rediscovering the premodern ; Pragmatic realism, reforming the modern -- Disc 18. The reemergence of emergence ; Philosophy's death greatly exaggerated. (shrink)

Approaches bioethics on the basis of a conception of life and what is needed for the affirmation of its quality in the most encompassing sense. Johnson applies this conception to discussions of controversial issues in bioethics including euthanasia, abortion, cloning and genetic engineering. His emphasis is not on providing definitive solutions to all bioethical issues but on developing an approach to coping with them that can also help us deal with new issues as they emerge. The foundation of this discussion (...) is an extensive examination of the nature of the self and its good and of various approaches to ethics. His bioethic is integrally related to his well-known work on environmental philosophy. The book also applies these principles on an individual level, offering a user-friendly discussion of how to deal with ethical slippery slopes and how and where to draw the line when dealing with difficult questions of bioethics. (shrink)

Examines the cultural implications of society's declining appreciation and recognition of common sense while exploring the process by which the concept is learned.

In some part, the ideas presented here are anticipated in a paper by Frank Tillman, through I present a broader theory intended to have utility in connection with the theory of truth.

I develop the thesis that species and ecosystems are living entities with morally significant interests in their own right and defend it against leading objections. Contrary to certain claims, it is possible to individuate such entities sufficiently well. Indeed, there is a sense in which such entities define their own nature. I also consider and reject the argument that species and ecosystems cannot have interests or even traits in their own right because evolution does not proceed on that level. Although (...) evolution proceeds on the level of the genotype, those selected are able to cooperate in entities of various higher orders—including species and ecosystems. Having their own nature and interests, species and ecosystems can meaningfully be said to have moral standing. (shrink)

Future generations do not exist, and are not determinate in their make-up. The moral significance of future generations cannot be accounted for on the basis of a purely individualistic ethic. Yet future generations are morally significant. The Person-Affecting Principle, that (roughly) only acts which are likely to affect particular individuals are morally significant, must be augmented in such a way as to take into account the moral significance of Homo sapiens, a holistic entity which certainly does exist. Recent contributions to (...) Environmental Values by Alan Carter and Ernest Partridge are criticised (but not entirely rejected). (shrink)

This book engages the confrontation between the foundationalist aims of traditional philosophy, the postmodern critique, and the pragmatic attempt to maintain a form of non-foundational inquiry. Through readings of the work of Peirde, Nietzsche, Wittgenstein, Buchler, Derrida, Rorty, and others, the author examines the nature and scope of philosophically relevant knowledge. Ambitious and important work, by a respected philosopher. Presents a clear and thoughtful analysis of key philosophical traditions. Examines the nature and scope of philosophically relevant knowledge.

In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. Cultural Revolutions systematically defines culture, gauges the consequences (...) of the ineradicably cultural nature of cognition and action, yet argues that none of this implies relativism. After showing where other &“new culturalists&” have gone wrong, Cahoone offers his own definition of culture as teleologically organized practices, artifacts, and narratives and analyzes the notion of cultural membership in relation to race, ethnicity, and &“primordialism.&” He provides a theory of culture&’s role in how we form our sense of reality and argues that the proper conception of culture dissolves &“the problem&” of cultural relativism. Applying this perspective to Islamic fundamentalism, Cahoone identifies its conflict with the West as representing the break between two of three historically distinctive forms of reason. Rather than being &“irrational,&” he shows, fundamentalism embodies a rationality only recently devalued&—but not entirely abandoned&—by the West. The persistence of plural forms of reason suggests that modernization in various world cultures is compatible with continued, even magnified, cultural differences. (shrink)

In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. Cultural Revolutions systematically defines culture, gauges the consequences (...) of the ineradicably cultural nature of cognition and action, yet argues that none of this implies relativism. After showing where other "new culturalists" have gone wrong, Cahoone offers his own definition of culture as teleologically organized practices, artifacts, and narratives and analyzes the notion of cultural membership in relation to race, ethnicity, and "primordialism." He provides a theory of culture's role in how we form our sense of reality and argues that the proper conception of culture dissolves "the problem" of cultural relativism. Applying this perspective to Islamic fundamentalism, Cahoone identifies its conflict with the West as representing the break between two of three historically distinctive forms of reason. Rather than being "irrational," he shows, fundamentalism embodies a rationality only recently devalued--but not entirely abandoned--by the West. The persistence of plural forms of reason suggests that modernization in various world cultures is compatible with continued, even magnified, cultural differences. (shrink)

Environmental ethicists typically find value in living things or their local environments: (1) anthropocentists insofar as they have value for human beings; (2) biocentrists in all organisms; and (3) ecocentrists in all ecosystems. But does the rest of nature have value? If so, is it merely as instrument or stage setting for life? A fanciful thought experiment focuses the point: is stellar nucleosynthesis a good thing? There are reasons to believe that it is intrinsically good, that even before life evolved, (...) stellar nucleosynthesis was a good. If so, then the three views above are incomplete as accounts of natural value. It further implies that some non-biological criterion can serve as a rational standard of value: namely, complexity. The attempt to answer the question of the value of stellar nucleosynthesis leads to a clarification of the meaning of intrinsic value, which also has implications for more local questions of environmental values. (shrink)

This revised and expanded second edition of Cahoone's classic anthology provides an unparalleled collection of the essential readings in modernism and postmodernism. Places contemporary debate in the context of the criticism of modernity since the seventeenth century. Chronologically and thematically arranged. Indispensable and multidisciplinary resource in philosophy, literature, cultural studies, social theory, and religious studies.

The Affordable Care Act did not start the consolidation rapidly occurring with hospitals/health systems and medical groups, but it most definitely accelerated the movement to combine. In the last five years, the number and size of consolidations have been at an all-time high. This comment reviews the degree to which consolidation has occurred and explores the key reasons behind these consolidations. It then posits that consolidations should be evaluated in light of the Triple Aim goals of enhancing access to care, (...) reducing cost, and strengthening quality, and looks at the evidence to date in light of these goals. (shrink)

The human race is an ongoing entity, not just a collection of individuals. It has interests which are not just the aggregated interests of individual humans. These interests are morally significant and have important implications for environmental ethics.