This article uses behavioral theories to develop an ethical decision-making model that describes how psychological factors affect the development of unethical intentions to commit fraud. We evaluate the effects of the dark triad of personality traits on fraud intentions and behaviors. We use a combination of survey results, an experiment, and structural equation modeling to empirically test our model. The theoretical insights demonstrate that psychopathy, Machiavellianism, and narcissism affect different parts of the unethical decision-making process. Narcissism motivates individuals to act (...) unethically for their personal benefit and changes their perceptions of their abilities to successfully commit fraud. Machiavellianism motivates individuals not only to act unethically, but also alters perceptions about the opportunities that exist to deceive others. Psychopathy has a prominent effect on how individuals rationalize their fraudulent behaviors. Accordingly, we find that the dark triad elements act in concert as powerful psychological antecedents to fraud behaviors. (shrink)

Bernard Williams is one of the most influential figures in ethical theory, where he has set a considerable part of the current agenda. In this collection a distinguished international team of philosophers who have been stimulated by Williams's work give responses to it. The topics covered include equality; consistency; comparisons between science and ethics; integrity; moral reasons; the moral system; and moral knowledge. Williams himself provides a substantial reply, which shows both the directions of his own thought and also his (...) present view of earlier work of his which has been extensively discussed for twenty years. This volume will be indispensable reading for all those interested in ethical theory. (shrink)

Philosophers often assume that folk hold pain to be a mental state – to be in pain is to have a certain kind of feeling – and they think this state exhibits the classic Cartesian characteristics of privacy, subjectivity, and incorrigibility. However folk also assign pains (non-brain-based) bodily locations: unlike most other mental states, pains are held to exist in arms, feet, etc. This has led some (e.g. Hill 2005) to talk of the ‘paradox of pain’, whereby the folk notion (...) of pain is inherently conflicted. Recently, several authors have rejected the paradox view, arguing instead that folk hold a univocal, bodily view (i.e. pains are properties of various body parts, not of minds). This paper presents six objections to the bodily view of the folk concept of pain. We then outline a direction for future research – the ‘polyeidic approach’ – whereby the folk notion of pain is held to encompass various divergent (potentially conflicting) strands and we suggest that certain problems surrounding the treatment and communication of pain might be usefully be viewed through the lens of the polyeidic approach. (shrink)

By definition, pain is a sensory and emotional experience that is felt in a particular part of the body. The precise relationship between somatic events at the site where pain is experienced, and central processing giving rise to the mental experience of pain remains the subject of debate, but there is little disagreement in scholarly circles that both aspects of pain are critical to its experience. Recent experimental work, however, suggests a public view that is at odds with this conceptualisation. (...) By demonstrating that the public does not necessarily endorse central tenets of the “mental” view of pain (subjectivity, privacy, and incorrigibility), experimental philosophers have argued that the public holds a more “body-centric” view than most clinicians and scholars. Such a discrepancy would have important implications for how the public interacts with pain science and clinical care. In response, we tested the hypothesis that the public is capable of a more “mind-centric” view of pain. Using a series of vignettes, we demonstrate that in situations which highlight mental aspects of pain the public can, and does, recognize pain as a mental phenomenon. We also demonstrate that the public view is subject to context effects, by showing that the public’s view is modified when situations emphasizing mental and somatic aspects of pain are presented together. (shrink)

Recent studies show that returning global health trainees often report having felt inadequately prepared to deal with ethical dilemmas they encountered during outreach clinical work. While global health training guidelines emphasize the importance of developing ethical and cultural competencies before embarking on fieldwork, their practical implementation is often lacking and consists mainly of recommendations regarding professional behavior and discussions of case studies. Evidence suggests that one of the most effective ways to teach certain skills in global health, including ethical and (...) cultural competencies, is through service learning. This approach combines community service with experiential learning. Unfortunately, this approach to global health ethics training is often unattainable due to a lack of supervision and resources available at host locations. This often means that trainees enter global health initiatives unprepared to deal with ethical dilemmas, which has the potential for adverse consequences for patients and host institutions, thus contributing to growing concerns about exploitation and “medical tourism.” From an educational perspective, exposure alone to such ethical dilemmas does not contribute to learning, due to lack of proper guidance. We propose that the tension between the benefits of service learning on the one hand and the respect for patients’ rights and well-being on the other could be resolved by the application of a simulation-based approach to global health ethics education. (shrink)

Short-term performance increases that are sometimes observed after CEO successions may be evidence of self-interested behavior. New CEOs may cut allocations to long-term investment areas such as research and development (R&D), capital equipment and pension funds in an effort to drive up short-term profits and secure their positions. However, such actions have unfavorable consequences for some stakeholders. This study provides evidence that both R&D and pension funding are reduced subsequent to a succession, even after accounting for industry trends. The expected (...) short-term profitability increases are also observed.A major implication of these results is that boards of directors and other interested parties should carefully monitor the actions of new CEOs with regard to their treatment of R&D and pension funding if they would like to prevent such actions from occurring. This study also highlights the need to investigate other potential self-interested behaviors of new CEOs. (shrink)

"In this study, James R. Harrison compares the modern cult of celebrity to the quest for glory in late republican and early imperial society. He shows how Paul's ethic of humility, based upon the crucified Christ, stands out in a world obsessed with mutual comparison, boasting, and self-sufficiency." --.

In the endless debate about the Two Cultures no book until this attempted to provide a selection of scientific writing on specific themes to stimulate students of arts subjects into discussion and writing about the nature of science and its relationship with the rest of life. This book is based on a selection of prose passages written by scientists about science, supplemented by notes and a brief linking commentary. Originally published in 1965, the passages were chosen to illustrate or comment (...) on different aspects of eleven main themes, ranging from surveys of changing ideas on the nature of the universe and the material of which it was made, to evolution past and future and the relation of science with religion and art. Most of the extracts were from contemporary authors, but there are passages by Aristotle, Bacon, Boyle, Hooke, Newton, Dalton, Faraday and Darwin. At the end of the book there are suggestions for discussion to accompany each chapter, to encourage the study of the use of language in consideration of the nature, history and role of science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Theologian's Doubts:Natural Philosophy and the Skeptical Games of GhazālīLeor HaleviIn the history of skeptical thought, which normally leaps from the Pyrrhonists to the rediscovery of Sextus Empiricus in the sixteenth century, Abū Ḥāmid Muḥammad al-Ghazālī (1058-1111) figures as a medieval curiosity. Skeptical enough to merit passing acknowledgment, he has proven too baffling to be treated fully alongside pagan, atheist, or materialist philosophers. As a theologian defending certain Muslim (...) dogmas, Ghazālī has not met what historians consider the mark of the true skeptic, a mind doubting the possibility of all systems of knowledge. But what is fascinating about him is that he brought into practical operation the tools of what I call "functional skepticism."1He denied the claims to truth of Aristotelian physics—whose basis he showed to rest on groundless belief—then turned and argued for the possibility of the Resurrection tooth and nail. The scholarly debate on The Incoherence of the Philosophers (Tahāfut al-falāsifa) has concentrated on the extent to which Ghazālī qua Ashcarite theologian was seduced into Aristotelian philosophy despite himself.2 In my view this debate has been misguided in the attempt to distill the [End Page 19] essence of Ghazālī from the book's eclectic theology; I will argue for a different view of Ghazālī on the basis of a close reading of key passages. In the unusual sections where Ghazālī applies Aristotelian language to a world not following the ordinary laws of physics, some have found Ghazālī slipping, unconsciously perhaps, into an Aristotelian frame of mind. I will show that, as a skeptical theologian with a dialogic imagination, he was rather deconstructing Aristotelian discourse while playing a Wittgensteinian sort of language game.Natural Philosopher or Speculative Theologian?The disagreement about the extent to which philosophy infected Ghazālī is ancient. Ghazālī might have studied philosophy only in order to refute it. He himself defended his philosophizing with the claim that one cannot deconstruct a system of thought until one has understood it so deeply as to elaborate upon its fundamental principles.3 His Maqāṣid al-falāsifa was in fact received, especially in trans-Pyrenean Europe, as a philosopher's genuine summary of the object of philosophy.4 The book strikes me as suspiciously creative in its representation of philosophical discourse, but it appears in any case as an expert and surprisingly unbiased treatment.5 Arabic readers knew that Ghazālī had also written a polemical treatise against philosophy, Tahāfut al-falāsifa, but they still wondered about his engagement with the ideas he challenged. Abū Bakr Ibn al-cArabī, for example, commented that Ghazālī had been unable to extricate himself from philosophy.6 Other philosophers pondered whether or not he had been a closeted member of their charmed circle and sought in his writings traces of esoteric philosophy.7Averroës's own sober sense of distance between philosophy and theology was partially a reaction to what he perceived as Ghazālī's dangerous and carefree mixture of the two sciences.8 He attacked Ghazālī's book in The Incoherence [End Page 20] of the Incoherence to restore philosophy's sense of purity, an aim he sought to accomplish by separating religious concerns from the philosopher's field of inquiry.9 Ironically, such a separation is precisely what Ghazālī might have wished to provoke by crisscrossing and blurring the line between religion and philosophy.The modern debate on chapter 17 of Tahāfut al-falāsifa has concentrated on defining Ghazālī as either a natural philosopher or an occasionalist theologian. In his defense of the possibility of miracles Ghazālī presented two theories of causation, one denying the logical basis of Aristotelian notions of natural causality, and the other more or less adopting these notions. Jointly, the two theories have seemed incompatible, and for this reason scholars have attempted to sort Ghazālī out of the apparent confusion. In 1978 L. E. Goodman argued persuasively that Ghazālī exploited rather than denied the philosophers' ideas of causality. In two articles Michael Marmura challenged Goodman, contending... (shrink)

If humans are not capable of immortality, then eschatological doctrines of heaven and hell make little sense. On that Christians agree. But not all Christians agree on whether humans are essentially immortal. Some hold that the early church was right to borrow from the ancient Greek philosophers and to bring their sense of immortality to bear on the interpretation of biblical passages about the afterlife. Others, however, suggest that we are inherently mortal, and only conditionally immortal. This latter view is (...) usually associated with an annihilationist interpretation of the doctrine of hell and a rejection of eternal torment. In a philosophical analysis and argument, McLeod-Harrison proposes that humans are, indeed, immortal, but not essentially so. But neither are we immortal accidentally or conditionally. Instead, immortality is an enduring property--a property we cannot lose once created. McLeod-Harrison carefully delineates the sense of immortality he defends and provides a broadly Christian philosophical argument for it. The argument, if correct, leaves the recent suggestion that the unredeemed are annihilated on unsteady metaphysical feet. However, McLeod-Harrison does not defend eternal conscious punishment for the unredeemed, but suggests some ways to think about the possibility of a universal salvation. ""McLeod-Harrison provides an admirably careful metaphysical analysis of the concept of human immortality, ultimately arguing for the impossibility of personal annihilation. Whether or not one finally agrees with his thesis, this work is an immensely valuable resource, especially as regards discussions of philosophical anthropology and the doctrine of hell."" --James S. Spiegel, Professor of Philosophy and Religion, Taylor University ""In this fascinating, albeit complicated, argument against conditional immortality (annihilationism), the author makes no claim that the human soul is essentially immortal; he argues instead that, once a human offspring acquires a fully robust free will and thus becomes fully human, it is metaphysically impossible that it should cease to exist altogether. Whether or not one accepts every detail of this argument, it provides an original and intriguing twist to theological discussions of free will."" --Thomas Talbott, Professor Emeritus of Philosophy, Willamette University, Author of The Inescapable Love of God ""I often say the future of the hell debate is between conditional immortality and universal reconciliation, and it is no secret that I think the biblical case for the former is unassailable. However, while I am not persuaded by this volume's case for enduring and universal human immortality, it nevertheless promises to add precision to the language of immortality and to feature prominently in the philosophical side of that debate moving forward."" --Christopher M. Date, editor of Rethinking Hell: Readings in Evangelical Conditionalism Mark S. McLeod-Harrison is Professor of Philosophy at George Fox University. (shrink)

The paper’s authors are composers operating within the field of experimental music. Their music is created from the use of limited materials placed into repetitive structures involving cyclic pitch patterns and sustained tone textures. This reductive approach to composition provides a fertile area for discussions of temporality, as the music functions outside of standard teleological narrative structures thereby prompting more varied subjective temporal experiences for listeners. The paper will take as its starting point the experience of the listener, rather than (...) the musical score, enhancing discussions from Thomas Clifton’s Music as Heard.1 This angle is particularly relevant when discussing minimal works, as the score does not give an indication to what the auditory experience will be, it simply acts as what pianist Philip Thomas describes as a ‘prescription for action’ for the performers.2 Drawing particularly upon work on the temporal experience by Merleau-Ponty, the paper discusses how phenomenological approaches can provide effective insight into the experience of sustained tone and repetitive music. By discussing notions of retention and protention, the two composers will explore how this permeates their compositional approach, particularly in relation to the use of repetition, examining the different types of musical materials used by the composers and how this affects the temporalities experienced upon performance. Points of similarity and variance between the two outlooks are explored in detail, providing an in-depth discussion as to how attitudes towards temporality can result in nuanced differences in output. Fundamental essences are clarified and discussed in relation to other composers’ work, and in particular American composer James Tenney’s work in applying a phenomenological model upon the listening experience is considered alongside the central discussion. The results of this investigation provide both clear artistic statements on the role of phenomenological thought in the creative process, and also tentative starting points for further discussion on experiential temporalities in minimal and experimental musics. (shrink)

Is philosophy of film without theory an oxymoron or a family of non-, anti-, and a-theoretical approaches with which to engage in film-involving philosophical scholarship and understanding? The goal of this collection is to argue for the latter and to do so by example. By demonstrating a mere handful of the many ways in which philosophy of film without theory might be pursued, in tandem with the insights born of these methods, the volume’s contributors both implicitly and explicitly challenge the (...) academic assumption that engaging philosophically with film must be a theoretical activity. Indeed, they indicate the potential for championing without theory scholarship across the humanities for anyone whose projects and practices seek and celebrate humanistic understanding. -/- Contributors include Lucy Bolton, Carla Carmona, James Conant, Katheryn Doran. Maximilian De Gaynesford, Rob van Gerwen, John Gibson, Eran Guter & Inbal Guter, Colin Heber-Percy, Iris Vidmar Jovanović, Andrew Klevan, David Macarthur, Rupert Read, William Rothman, Constantine Sandis, and Sebastian Sunday. Films and television programmed discussed include Gravity, Le notti di Cabiria, Dunkirk, The Handmaid's Tale, Three Colours: Red and many more. -/- In addition there is an interview with Richard Allen and Malcolm Turvey. (shrink)

I. Introduction. In his recent book, On What There Must Be, Ross Harrison presents two arguments designed to show that in all possible worlds there are objects which exist unperceived. The modality of these two “refutations of idealism” makes them especially interesting. A philosopher might, after all, believe that there is more to this world than immaterial minds and their sensations and yet believe that a world of such entities is still possible.

The idea that the self is inextricably intertwined with the rest of the world—the “oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior. This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications (...) of the oneness hypothesis. While fundamentally inspired by East and South Asian traditions, in which such a view often is critical to philosophical approach, this collection draws upon religion, psychology, and Western philosophy, as well as sociology, evolutionary theory, and cognitive neuroscience. Contributors trace the oneness hypothesis through the works of East Asian and Western thinkers and traditions, including Confucianism. Mohism, Daoism, Buddhism, Platonism, Zhuangzi, Kant, James, and Dewey. They intervene in debates over ethics, cultural difference, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant traditional views that presume the proper scope of the mind stops at the boundaries of the skin and skull, The Oneness Hypothesis shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts. (shrink)

‘I see well enough what poor Kant would be at’ said James Mill on first looking into the Kritik der reinen Vernunft. No one would wish to say that the reception of Kant in England has remained at this level: abundance of sound scholarship, innumerable Kant seminars and the swell of interest in transcendental argument which has developed since the Second World War all exist to prove the contrary. But in spite of all that, Mill's response still touches a (...) chord in English breasts. We are prone to think Kant a conjurer. If we are to accept, or even to work seriously with, any version of Kantianism it must be a demythologized, logically aseptic version. Strawson's Kant, for instance, is a Kant freed from the ‘strained analogy’ between the study of the conditions of sense, or intelligibility, and the study of the human cognitive system. And in moral philosophy too, the English Kantianism chiefly represented by the work of Professor R. M. Hare has scrupulously avoided those parts of Kant's ethics which have a suspiciously speculative flavour: the notion of an unqualified good, for example, or that of treating moral agents as Ends-in-Themselves; and more generally the whole notion, which permeates Kant's moral philosophy, that morality can only ultimately be understood in terms of a set of ideal relationships that entirely transcend all considerations of common-sense mutual accommodation or rational self-interest: transcend all such considerations so radically, in fact, as to point mutely towards the possibility of a life after death. (shrink)

‘I see well enough what poor Kant would be at’ said James Mill on first looking into the Kritik der reinen Vernunft . No one would wish to say that the reception of Kant in England has remained at this level: abundance of sound scholarship, innumerable Kant seminars and the swell of interest in transcendental argument which has developed since the Second World War all exist to prove the contrary. But in spite of all that, Mill's response still touches (...) a chord in English breasts. We are prone to think Kant a conjurer. If we are to accept, or even to work seriously with, any version of Kantianism it must be a demythologized, logically aseptic version. Strawson's Kant, for instance, is a Kant freed from the ‘strained analogy’ between the study of the conditions of sense, or intelligibility, and the study of the human cognitive system. And in moral philosophy too, the English Kantianism chiefly represented by the work of Professor R. M. Hare has scrupulously avoided those parts of Kant's ethics which have a suspiciously speculative flavour: the notion of an unqualified good, for example, or that of treating moral agents as Ends-in-Themselves; and more generally the whole notion, which permeates Kant's moral philosophy, that morality can only ultimately be understood in terms of a set of ideal relationships that entirely transcend all considerations of common-sense mutual accommodation or rational self-interest: transcend all such considerations so radically, in fact, as to point mutely towards the possibility of a life after death. (shrink)

This paper considers two objections which can be levelled against Leibniz’s account of divine love. The first is that he cannot allow that divine love is gracious because he is committed to the view that love is properly proportioned to the perfection perceived in the beloved; the second is that God is cruel to those who are damned and so cannot be said to love all. I argue that Leibniz has the resources to rebut—or at least blunt—each of these objections.

This volume, with a bibliography and index, explores selected issues to show how John Locke and David Hume influenced the empiricism of Peirce, James, and Dewey. Roth looks for linkages and divergences which he thinks have been neglected.

This book, originally released in 1919, contains five lectures given by the author while he was Professor to the Inns of Court during the late 1800s. The lectures were revised to include notes & annotations by A.H.F. LeFroy.

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a (...) compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

Noted psychologist and philosopher develops his own brand of pragmatism, based on theories of C. S. Peirce. Emphasis on "radical empiricism," versus the transcendental and rationalist tradition. One of the most important books in American philosophy. Note.

The existence of evil is compatible with the existence of God, most theists would claim, because evil either results from the activities of free agents, or it contributes in some way toward their moral development. According to the ‘free-will defence’, evil and suffering are necessary consequences of free-will. Proponents of the ‘soul-making argument’—a theodicy with a different emphasis—argue that a universe which is imperfect will nurture a whole range of virtues in a way impossible either in a perfect world, or (...) in a totally evil one. The pain of animals is widely thought to constitute a major difficulty for both of these accounts, for if we ask whether the only evils present in the world result directly from the free actions of created agents, or contribute in some way to ‘soul-making’ of such agents, we are bound to admit that, on the face of it, much animal pain does not. (shrink)

This paper argues for the value of the ‘strange’ as a hermeneutical tool to open fresh perspectives on an issue of widespread human concern, specifically how to deal with and relate to the dead. Traditional Chinese folk religion and the animistic ghost culture found within it is introduced and the role of gods, ancestors, and ghosts explained. The view that death is not the end of life but the transition to a new relationship with the living raises questions about our (...) potential obligations to the dead. It also has implications for our thinking about intergenerational justice and the role of our memory of the past in shaping our present and future experience. (shrink)

A story about absolute truth -- Something is wrong: emptiness and reality-- The myth of psychology -- The myth of Enlightenment -- Teachers: authority, fascism, and love -- The dark night of the soul -- Doing nothing -- Concentration, meditation, and space -- The nature of thought -- Language and reality -- Religion, symbols, and power -- The crisis of change-- Reaction, projection, and madness -- The collapse of self-- Love, emptiness, and energy -- Communication beyond language -- The challenge (...) of living-- Health, disease, and aging -- Death and immortality -- Inquiry -- Invitation to a dialogue. (shrink)

Eastern Philosophy: The Basics is an essential introduction to major Indian and Chinese philosophies, both past and present. Exploring familiar metaphysical and ethical questions from the perspectives of different Eastern philosophies, including Confucianism, Daoism, and strands of Buddhism and Hinduism, this book covers key figures, issues, methods and concepts. Questions discussed include: What is the ‘self’? Is human nature inherently good or bad? How is the mind related to the world? How can you live an authentic life? What is the (...) fundamental nature of reality? Throughout the book the relationships between Eastern Philosophy, Western Philosophy and the questions reflective people ask within the contemporary world are brought to the fore. With timelines highlighting key figures and their contributions, a list of useful websites and further reading suggestions for each topic, this engaging overview of fundamental ideas in Eastern Philosophy is valuable reading for all students of philosophy and religion, especially those seeking to understand Eastern perspectives. (shrink)

This volume consists of papers given to the Royal Institute of Philos ophy Conference on 'Philosophy and the Visual Arts: Seeing and Abstracting' given at the University of Bristol in September 1985. The contributors here come about equally from the disciplines of Philosophy and Art History and for that reason the Conference was hosted jointly by the Bristol University Departments of Philosophy and History of Art. Other conferences sponsored by the Royal Institute of Philosophy have been concerned with links between (...) Philosophy and related disciplines, but here, with the generous support of South West Arts and with the enthusiastic co-operation of the staff of the Arnolfini Gallery in Bristol we were able to attempt even more in the way of bridge building; not only were we able to hold some of our meetings in as possible to the general the Gallery, thus making them as accessible public, but we were also privileged in having our discussions supported by two exhibitions of contemporary painting that together presented contrasting aspects of the abstracting enterprise. One, featuring works by Ian McKeever, and drawings and painting by Frank Auerbach, some of which are discussed and illustrated in the present volume, was about the painterly exploration of 'abstracting from' images in nature and in painting itself. The other, curated by Waldemar Januszczak, while showing some figurative works, was concerned with the 'pure' power of colour perceived 'abstractly, in its own right. (shrink)