I take it as my assignment to criticize the Gauthier enterprise. At the outset, however, I should express my general agreement with David Gauthier's normative vision of a liberal social order, including the place that individual principles of morality hold in such an order. Whether the enterprise is, ultimately, judged to have succeeded or to have failed depends on the standards applied. Considered as a coherent grounding of such a social order in the rational choice behavior of persons, the enterprise (...) fails. Considered as an extended argument implying that persons should adopt the moral stance embodied in the Gauthier structure, the enterprise is, I dunk, largely successful. Considered as a set of empirically falsifiable propositions suggesting that persons do, indeed, choose as the Gauthier precepts dictate, the enterprise offers Humean hope rather than Hobbesian despair. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:332 BOOK REVIEWS lier Christian dualism into a balanced, theological whole. As a protreptic device, Jackson's book may be, in a certain way, part of a collective movement that may form a prolegomenon for a new synthesis-informed by the patristic authors but written as a vademecum for contemporary inquiry. The Catholic University ofAmerica Washington, D.C. ROBIN DARLING YOUNG Ministry: Lay Ministry in the Roman Catlwlic Church, Its History and (...) Theology. By KENAN B. OSBORNE, 0.F.M. (New York: Paulist Press, 1993). Pp. 722. $29.95 (paper). In his Lay Ministry, Fr. Kenan Osborne, O.F.M., sustains his effort to introduce a program of reform in ecclesial self-understanding inaugurated in his earlier Priestlwod: A History of the Ordained Ministry in the Roman Catlwlic Church (New York: Paulist Press, 1988). The project undertaken in this second installment aims primarily to undermine those traditional patterns of distinguishing klerikos/laikos and ordained/non-ordained that locate "lay ministry" at a lower latitude on the ontological map, and in this way to clear a path for a more adequate understanding of the place of the laity in the ministry of the Church. Of the 609 pages of text, 548 are dedicated to genealogical analysis of the transmission of Christian understanding of ministry. The author's narrative might be condensed as follows. The first millennium was a period marred by theological definitions of ministry and order derived from the terms of debate that emerged in the conflict between temporal and spiritual rulers. Necessary for successful participation in this cultural debate was the embrace of a hierarchical view of reality, a view destined to obscure the truth about the distinctively egalitarian Christian form of life in common (48-332). The second millennium is interpreted as a period of the gradual reemergence of a vision and practice of evangelical life that had been surrendered to alien philosophical and religious doctrines. The primary historical moments in this recovery, treated in three successive chapters, include the late medieval vita evangelica movements (333-90), the Protestant Reformation (391-463), and the French and American Revolutions (464-517). The Second Vatican Council, where it treats of lay ministry, consolidated these post-medieval insights gained into the Christian religion and the nature of man (518-95) and advanced the conclusion : Equality of discipleship is primary in the Christian religion and differences in ministerial function serve only to promote this fundamental good. Osborne is aware that this basic line of thought was that taken by the Reformers and found inadequate by the Council of Trent. But Osborne does BOOK REVIEWS 333 not present his position as an instance of theological dissent. Rather, he argues that the magisterium acting in the Second Vatican Council teaches that there exists no meaningful sense in which "lay ministry" can be understood as subordinate (ontologically) to "ordained ministry" in the sacramental life of the Church. This review will focus on this latter aspect of Osborne's argument which, while limited in scope, appears to be the more original and important element of the book. Osborne himself provides a further narrowing of scope with his selection of two key sources upon which he relies: Lumen Gentium and the 1983 Code of Canon Law. In his interpretation of Lumen Gentium, Osborne argues that the rejection of the preparatory documents signaled the majority bishops' desire to distance themselves from a "hierarchical approach" and move toward "a new form of ecclesiology" (516). This new form is rooted in the primacy of Jesus, and it is He (and not the Church) who is the sole lumen gentium, from which it follows immediately that there can be only one form of "gospel discipleship " (530). "All Church ministry, whether ordained or non-ordained, is relativized by the identical christological base" (528), Jesus, who transcends the distinction between clerical and lay (558). Osborne argues further that Lumen Gentium supports this position in its identification of the Church as "the people of God," "christifidelis," and "priesthood of all believers" (530-40). On the basis of this recovery of the "foundational and most sacred level of discipleship " (541), at which level the distinction between ordained and nonordained "makes no difference" (39), Osborne maintains... (shrink)

It is now some years since Professor D. Daiches Raphael published his interesting book, The Paradox of Tragedy , which represented one of the first serious attempts made by a British philosopher to assess the significance of tragic drama for ethical, and indeed metaphysical theory. Since then we have had a variety of books touching on related topics: for instance, Dr George Steiner's Death of Tragedy and Mr Raymond Williams’ most recent, elusive and interesting essay, Modern Tragedy. To entitle an (...) essay Theology and Tragedy might be thought to invite needless trouble for oneself; to indulge to a dangerous degree the human intellectual obsession of supposing that ‘the meaning of a word is an object’. After all, if one confines one's regard to the Greeks, one has to recognise that between the treatments of their common theme of Electra , Sophocles and Euripides are in fact doing very different things. There is no gainsaying the significance for Euripides of the postponement of the murder of Clytemnestra till after that of Aegisthus, still less of his introduction into the play of the morally upright peasant, who has had the banished Electra in his keeping, and whose simple integrity contrasts both with the corruption of the court and the obsessive preoccupation with a dreadful, supposed duty of brother and sister. The element of propaganda is unmistakable; while in Sophocles’ Electra it is altogether absent, although Dr Victor Ehrenberg in his very interesting monograph on Sophocles and Pericles has argued strongly for an element of subtle political commentary in the treatment of Oedipus in the Oedipus Tyrannus , and of Pocreon in the Antigone. These remarks may serve to show that the title does not express a blind indifference to the multiple complexity of those works which we class together as tragedies. They are inherently complex, and various in emphasis; at best we can discern a family resemblance between them, and, in an essay like this, the author runs the risk not only of selecting examples tailor-made to his thesis, but also of imposing an appearance of similarity of conception where it is at least equally important to stress differences. (shrink)

In thinking about ontology as the study of being or what fundamentally exists, we can adopt an ontology that either takes substances or processes as primary. There are, however, both commonsense and naturalistic reasons for not fully adopting a substance ontology, which indicate that we ought to suspend judgment with respect to the acceptance of a substance ontology. Doing so allows room to further explore other ontologies. In this book, Andrew M. Winters argues that there are both commonsense and naturalistic (...) reasons for further pursuing a process ontology. Adopting a process ontology allows us to overcome many of the difficulties facing a substance ontology while also accommodating many of the phenomenon that substance ontologies were appealed to for explanation. Given these reasons, we have both commonsense and naturalistic reasons for pursuing and developing a metaphysics without substance. (shrink)

This article uses bibliometric analysis to empirically examine research on business ethics published in a broad set of journals, focused over the period 1988-2007. We consider those journals with an emphasis on accounting. First, we determine the citation frequencies of documents to identify the core articles in accounting research with an ethics focus as well as the contributions of influential fields included in the research sphere of these journals. We also employ document co-citation analysis to analyze the scholarly communication patterns (...) that exist within the realm of the specified articles. Second, we utilize social network analysis tools to profile the centrality features of the co-citation network of these documents. (shrink)

M. Hakan Yavuz offers an insightful and wide-ranging study of the Gulen Movement, one of the most controversial developments in contemporary Islam. Founded in Turkey by the Muslim thinker Fethullah Gulen, the Gulen Movement aims to disseminate a ''moderate'' interpretation of Islam through faith-based education.

Bhattacharyya, K. The Advaita concept of subjectivity.--Deutsch, E. Reflections on some aspects of the theory of rasa.--Nakamura, H. The dawn of modern thought in the East.--Organ, T. Causality, Indian and Greek.--Chatterjee, M. On types of classification.--Lacombe, O. Transcendental imagination.--Bahm, A. J. Standards for comparative philosophy.--Herring, H. Appearance, its significance and meaning in the history of philosophy.--Chang Chung-yuan. Pre-rational harmony in Heidegger's essential thinking and Chʼan thought.--Staal, J. F. Making sense of the Buddhist tetralemma.--Enomiya-Lassalle, H. M. The mysticism of Carl Albrecht (...) and Zen.--Parrinder, G. The nature of mysticism.--Cairns, G. E. Axiological contributions of East and West to the spiritual development of mankind.--Mayeda, S. Śaṇkara's view of ethics.--Mercier, A. On peace.--Barlingay, S. S. A discussion of some aspects of Gaudapāda's philosophy. (shrink)

Çin, son dönemlerde Körfez Bölgesine yönelik izlediği aktif politika, Çin Devlet Başkanı Xi Jipping’in (Şi Cinping), 7-9 Aralık 2022 tarihinde Körfez’e gerçekleştirdiği kapsamlı ziyaretle birlikte daha fazla dinamizm kazanmıştır. Bu ziyareti takiben yapılan analizler Çin’in, Körfez açılımını ABD’nin bölgesel hegemonyasını zayıflatmaya yönelik bir girişim olarak değerlendirmektedirler. Aynı ziyaret sırasında Pekin ve Riyad yönetimleri arasında imzalanan kapsamlı anlaşmalar ise ABD’nin Körfezdeki uzun erimli güvenlik partneri Suudi Arabistan’a ilişkin “eksen kayması” tartışmalarını başlattı. Bu çalışma güncelliğini koruyan iki tartışmanın kapsamlı bir muhakemesini yapmayı (...) hedeflemektedir. Bu amaçla uluslararası ilişkiler disiplinin son dönem fenomen teorisi olan hiyerarşinin ilgili argümanları kullanılmaktadır. Bu teorik çerçeveden hareketle, çalışmada ilk olarak Çin’in Körfez siyasetini şekillendiren stratejilerin fiyat arttırma (oubidding) ve negatif dengeleme (negative balancing) olduğu ve bu stratejilerin Körfez Bölgesi ülkeleri açısından yeni imkânlar yarattığı tespitinde bulunulmaktadır. Bunun yanı sıra Suudi Arabistan’ın, Çin ile gelişen ikili ilişkilerini hâlihazırda ABD ile sürdürmekte olduğu ilişkisine bir alternatif olarak görmediği, aksine Çin’in bahsi geçen stratejilerinden maksimum kazanım elde ederek otonomisini arttırmaya çalıştığı ayrıca belirtiliyor. (shrink)

The present study seeks to lay out the most basic elements of the ontology of classical Aš‘arite theology. In several cases this requires a careful examination of the traditional and the formal lexicography of certain key expressions. The topics primarily treated are: how they understood “Being/ existence” and “being/existent” and essential natures; the systematic exploitation of the equivocities of certain expressions within a general context in which other than words there are no universals proves to be elegant as well as (...) insightful; the basic categories of primary entities: independant beings and nonindependant beings, created and uncreated, the equivocity of “being/existent” as predicated of contingent entities on the one hand and of God and His attributes on the other, and certain problems that arise because of the rigid application of the system's underlying analytic principles. Nous essayons ici de presenter les éléments fondamentaux de l'ontologie de l'aš‘arisme classique. Pour quelques expressions, il a fallu examiner la lexicographie et ordinaire et technique pour bien comprendre leur emploi et leur signification. Les sujets examinés sont: le sens de “Etre/existence” et de “être/existant” et le concept de réalité essentielle; l'emploi nuancé des équivocités de quelques expressions dans un contexte où les seuls universaux sont des mots, emploi qui se révèle philosophiquement élégant; les catégories fondamentales des êtres: êtres indépendants et êtres non-indépendants, soit créés soit incréés, l'équivocité de “être/existant” dit des êtres contingents d'une part, de Dieu et ses attributs d'autre part, et enfin quelques difficultiés qui résultent de l'application rigide des principes analytiques du système. (shrink)

Restorative justice should have greater weight as a criterion in criminal justice sentencing practice. It permits a realistic recognition of the kinds of harm and damage caused by offences, and encourages individualized non-custodial sentencing options as ways of addressing these harms. Non-custodial sentences have proven more effective than incarceration in securing social reconciliation and preventing recidivism, and they avoid the serious social and personal costs of imprisonment. This paper argues in support of restorative justice as a guiding idea in sentencing. (...) As part of this defence, it considers whether the use of the idea of restorative justice will conflate criminal law with civil law or displace the authority of the criminal courts, and whether the sentences it recommends are best thought of as punishments or alternatives to punishment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 517 she does on these issues; this is hardly the case. And lastly she fails to discern that some feminist christology does not spring from a love for Jesus and what he has done through his cross and resurrection; rather, Jesus is merely used (and thus abused) to further a theological and political agenda. [Men obviously are not immune from this either.] Despite my disagreements with some (...) of Johnson's arguments and conclusions, and despite my disappointment at the way she addresses the feminist issues, I found this hook to he a basically reliable and clear summary of the christology of the last forty years. Whether it has all been true development, as Johnson maintains, is a debatable question. Nonetheless, this book does elaborate the contemporary issues and possible answers that confront christology today, and for this makes it a book well worth reading. Mother of God Community Washington. D.C. THOMAS WEINANDY, O.F.M. Cap. The Philosophical Theology of John Duns Scotus. By ALLAN B. WOLTER, O.F.M. Ed. Marilyn McCord Adams. Ithaca, N.Y.: Cornell University Press, 1990. Pp. ix+ 356. $47.50. Duns Scotus was a brilliant light that flashed a brief time across the medieval sky hut was destined ultimately to he outshone by other luminaries immediately preceding him (Aquinas) and following him (Ockham). Perhaps no individual in the past half century has done more to illuminate the Subtle Doctor's thought and times than Allan B. Wolter, O.F.M. Both his editing and his translating of primary sources as well as his detailed readings and expositions of Scotus's theories have put medieval scholars in his debt. The present volume is a collection of thirteen essays on particular aspects of Scotus's work, preceded by an introduction. Ten of the essays have been previously published in other sources ranging from.the late 1940s to the present. But as editor Marilyn McCord Adams points out in her forward, many of these can be found only with difficulty in often inaccessible journals and books. Thus the value of this single volume. The essays are grouped under three headings: metaphysics and epistemology, action theory and ethics, and philosophical theology. As is often true with any volume spanning a number of topics and years, the quality of exposition and analysis is uneven. Obviously, in a limited space, I cannot hope to treat all subjects in a volume as comprehensive 518 BOOK REVIEWS as Wolter's. Permit me, however, to begin by making some general comments and then to narrow my remarks to one particular issue. Wolter's introduction to the volume is as clear and concise an overview of Scotus's ideas as one is likely to find anywhere in the literature. In general, the essays in the first part of the book on matters meta· physical and epistemological are quite solid. Here we find explicated many of the concepts which have become identified with Scotus: the formal distinction, univocity of being, the common nature and the hraecceity that constitutes distinct individuals. Wolter does justice to the subtlety and brilliance of Scotus's thinking and allows readers both old and new to Scotus to acknowledge him as a metaphysician for the ages. The author is particularly adept at explicating with helpful analogies some of the Subtle Doctor's most difficult concepts. I benefitted from his thought-provoking comparison between the formal distinction and a spotlight on a stage which can illuminate different and distinguishable aspects of the same reality. The next section on action rtheory and ethics draws in part on Wolter's work which culminated in the 1986 publication of Duns Scotus on the Will and Morality. Wolter has been in the forefront of those who urge that Scotus's description of an innate affection for justice in the will is crucial in understanding the freedom Scotus thought proper to humans. What remains unclear to me is how this strand in Scotus's writing relates to others which clearly imply a libertarian view of free• dom emphasizing the will's utter self-determination. The problem I see is this: if the will truly is self-determining, then an innate affectio justitiae seems to... (shrink)

carrington places race and racism at the center of his densely written analysis of science fiction, fantasy, utopia, and other forms of popular culture. He moves easily between a broad range of forms, which include memoirs, television series, comic books, novels, novelizations, fandom and fanzines, and short fiction and fiction circulated on the Internet. Popular culture helps us to construct notions of identity and race, and for carrington many constituent groups, notably fans, develop its key concepts and values.Speculative fiction is (...) for carrington a framework that links these various forms of popular culture. Here, SF is a genre different from literature, as it is situated closer to, and is more deeply... (shrink)

M A B Degenhardt; Sartre, Imagination and Education1, Journal of Philosophy of Education, Volume 9, Issue 1, 30 May 2006, Pages 72–92, https://doi.org/10.1111/j.

A moral code consists of principles that assign moral status to individual actions – principles that evaluate acts as right or wrong, prohibited or obligatory, permissible or supererogatory. Many theorists have held that such principles must serve two distinct functions. On the one hand, they serve a theoretical function, insofar as they specify the characteristics in virtue of which acts possess their moral status. On the other hand, they serve a practical function, insofar as they provide an action-guide: a standard (...) by reference to which a person can choose which acts to perform and which not. Although the theoretical and practical functions of moral principles are closely linked, it is not at all obvious that what enables a principle to fill one of these roles automatically equips it to fill the other. In this paper I shall briefly examine some of the reasons why a moral principle might fail to fill its practical role, i.e., be incapable of guiding decisions. I shall then sketch three common responses to this kind of failure, and examine in some detail the adequacy of one of the most popular of these responses. (shrink)

In CQ 20 , 277–87, 1 argued for dating Corinna to the third century B.C. In my Greek Metre , p. 141, I continued to assume this date, observing that not everyone accepted it but that I knew of no attempt to answer my arguments. I must confess to having overlooked at least one such attempt, by A. Allen in CJ 68 , 26–8; and now M. Davies has mounted another in SIFC 81 , 186–94, largely repeating Allen's points but (...) with some new touches. Allen upholds the traditional fifth-century date. Davies has yet to come to a decision, but meanwhile he is eager to discredit what he regards as an unsatisfactory case for a Hellenistic dating. (shrink)

This study suggests a conceptual proposal to analyse the ethics of resistance in organisations, drawing on Foucault’s practising self as a refusal and Schaffer’s ethics of freedom in opposition to the legitimacy of managerial control and the ethics of compliance. We argue that ethics is already part of such politics in the form of ethico-politics on the basis of participation in political action in organisations. Hence, the practising self as resistance in the face of the status quo of managerial power (...) in an ongoing dialectical process with others and for others comprises our conceptual proposal as an ethics of resistance. Acknowledging dialectics as the driver of the continuous reconstruction and co-construction of politics and praxis, we propose an ethics from the bottom up with a critical and radical perspective. Our contribution is based on opening up an ethico-political space for those who are ignored or suppressed in the ethics and organisations literature. (shrink)