This article addresses the critically neglected relation between Baedekers and nationalism, in order to articulate the reasons for the decline of the Baedeker empire in the early twentieth century. Conditions in the First World War undermined the Baedekers' foundational concepts of landscape description. Additionally, the guidebooks emblematized a lost pre-war style of international journey. However, evidence in unexplored archival and fictional sources qualifies our understanding of these changes. This article revisits and reconciles such assessments, by explaining how the war also (...) recast the Baedekers' mediation of international access as a form of nationalist expansionism, and hence a suspect project. (shrink)

Causation is one of philosophy's most venerable and thoroughly-analyzed concepts. However, the study of how ordinary people make causal judgments is a much more recent addition to the philosophical arsenal. One of the most prominent views of causal explanation, especially in the realm of harmful or potentially harmful behavior, is that unusual or counternormative events are accorded privileged status in ordinary causal explanations. This is a fundamental assumption in psychological theories of counterfactual reasoning, and has been transported to philosophy by (...) Hitchcock and Knobe (2009). A different view--the basis of the culpable control model of blame (CCM)--is that primary causal status is accorded to behaviors that arouse negative evaluative reactions, including behaviors that stem from nefarious motives, negligence or recklessness, a faulty character, or behaviors that lead to harmful or potentially harmful consequences. This paper describes four empirical studies that show consistent support for the CCM. (shrink)

If libertarianism is true, then there is a sense in which agents have it within their power to bring it about that some world is actual. Against recent arguments for the incompatibility of divine foreknowledge and human freedom, I offer an account of power over the past which takes this implication of libertarianism into consideration. I argue that the resulting account is available to Ockhamists and that it is immune to recent criticisms of the notion of counterfactual power over the (...) past. But I contend that it is not an option for Molinists and that this fact leaves that position vulnerable to incompatibilist arguments. (shrink)

I argue in this article that there is a mistake in Searle's Chinese room argument that has not received sufficient attention. The mistake stems from Searle's use of the Church-Turing thesis. Searle assumes that the Church-Turing thesis licences the assumption that the Chinese room can run any program. I argue that it does not, and that this assumption is false. A number of possible objections are considered and rejected. My conclusion is that it is consistent with Searle's argument to hold (...) onto the claim that understanding consists in the running of a program. (shrink)

Corporate social responsibility (CSR) has emerged as an effective way for firms to create favorable attitudes among consumers. Although prior research has addressed the direct influence of proactive and reactive CSR on consumer responses, this research hypothesized that consumers’ perceived organizational motives (i.e., attributions) will mediate this relationship. It was also hypothesized that the source of information and location of CSR initiative will affect the motives consumers assign to a firms’ engagement in the initiative. Two experiments were conducted to test (...) these hypotheses. The results of Study 1 indicate that the nature of a CSR initiative influences consumer attribution effects and that these attributions act as mediators in helping to explain consumers’ responses to CSR. Study 2 suggests that the source of the CSR message moderates the effect of CSR on consumer attributions. The mediating influence of the attributions as well as the importance of information source suggests that proper communication of CSR can be a viable way to inculcate positive corporate associations and purchase intentions. (shrink)

We show that the fundamental legal structure of a well-written financial contract follows a state-transition logic that can be formalized mathematically as a finite-state machine (specifically, a deterministic finite automaton or DFA). The automaton defines the states that a financial relationship can be in, such as “default,” “delinquency,” “performing,” etc., and it defines an “alphabet” of events that can trigger state transitions, such as “payment arrives,” “due date passes,” etc. The core of a contract describes the rules by which different (...) sequences of events trigger particular sequences of state transitions in the relationship between the counterparties. By conceptualizing and representing the legal structure of a contract in this way, we expose it to a range of powerful tools and results from the theory of computation. These allow, for example, automated reasoning to determine whether a contract is internally coherent and whether it is complete relative to a particular event alphabet. We illustrate the process by representing a simple loan agreement as an automaton. (shrink)

Is it rational to strive for the unattainable? In this short and provocative study, Nicholas Rescher vigorously defends both the rationality and practicality of seriously pursuing impossible dreams.

Mandating psychiatric evaluation for patients who request physician‐assisted suicide may not offer the clearcut protection from possible coercion or other abuse that proponents assert. Competence itself is a complex concept and determinations of decisionmaking capacity are not straightforward, nor is the relationship between mental illness and decisionmaking capacity in dying patients clearly understood. And casting psychiatrists as gatekeepers in end‐of‐life decisions poses risks to the profession itself.

During periods of scarcity, or the fear of it, many health systems create or adopt triage protocols to determine how to best allocate limited resources. Interest in such protocols has become acute...

This book explores the steady decline in the status of the individual in recent years and addresses common misunderstandings about the concept of individuality. Drawing from psychology, neuroscience, technology, economics, philosophy, politics, and law, White explains how and why the individual has been devalued in the eyes of scholars, government leaders, and the public. He notes that developments in science have led to doubts about our cognitive competence, while assumptions made in the humanities have led to questions about our moral (...) competence. In this book, White goes on to argue that both of these views are mistaken and that they stem from overly simplistic ideas about how individuals make choices, however imperfectly, in their interests, which are multifaceted and complex. In response, he proposes a new way to look at individuals that preserves their essential autonomy while emphasizing their responsibility to others, inspired by the moral philosophy of Immanuel Kant and the legal and political philosophy reflected in the Bill of Rights to the U.S. Constitution. This book explains how individuality combines both rights and responsibilities, reconciles the popular yet false dichotomy between individual and society, and provides the basis for a humane and respectful civil society and government. This book is part of White's trilogy on the individual and society, which includes The Manipulation of Choice and The Illusion of Well-Being. (shrink)

Prior research has studied the antecedents of beliefs regarding ethics and social responsibility (ESR). However, few studies have examined how individual well‐being may be related to such beliefs. In this exploratory study, we assessed the relationship between perceived importance of ESR – both individually and of one's company – and indicators of physical and psychological well‐being. Results demonstrated that perceived importance of ESR was associated with three aspects of well‐being: exuberance for life, sleep problems, and job stress. The results are (...) discussed in terms of future directions for research, and the need for a conceptual framework connecting individual and organizational perceptions of ESR and outcomes of well‐being. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Beyond the Ethics of Wealth and a World of Economic InequalityMark D. WoodAnalyzing the ethics of wealth and the relationship between the dominant ethics of wealth and economic inequality is vital to creating a humane mode of global life. We are living during a period in which the unequal concentration of wealth—which is to say, the unequal concentration of the resources that make human existence, development, and fulfillment possible—has (...) never been greater.1 The World Bank reports that almost “1.3 billion people remain below the extreme poverty line with an income of US $1.25 or less a day. Close to 2.5 billion—more than one-third of the world’s population—live on less than US $2 a day, another common measurement of deep deprivation,”2 and a staggering 80 percent of the world’s population struggles to survive on less than US $10 dollars a day.3 Credit Suisse’s 2012 Global Wealth Report indicates “the bottom half of the global population [or more than 3.5 billion persons] possess barely 1 percent of total wealth... In sharp contrast, the richest 10 percent own 86 percent of the world’s wealth, with the top 1 percent alone accounting for 46 percent of global assets.”4 Given the history of international colonial and neocolonial relations, it comes as no surprise that wealth is highly concentrated in Western Europe and North America, while the overwhelming majority of individuals living in poverty are concentrated in Africa, India, Asia, and Central and South America.5The wealth gap between the top 10 percent and the bottom 90 percent is, however, also reaching record levels in developed nations. While in 2012, the United States had the seventh highest average wealth holdings per adult in the world, “among nations with at least a quarter-million adults, only Russia, Ukraine, and Lebanon are more unequal” than the United States.6 A Reuters investigative report published in 2012 reveals that “inequality has risen not just in plutocratic hubs such as Wall Street and Silicon Valley, but also in virtually every corner of the world’s richest nation: Inequality has increased in 49 of 50 states since 1989,” with Mississippi being the only exception, even as it still “ranks worst in the nation on both counts.”7 In 2010, “the top 1 percent of households (the upper class) owned 35.4 percent of all privately held wealth, and the next 19 percent (the managerial, professional, and small business stratum) had 53.5 percent, which means that just 20 percent of the people owned a remarkable 89 percent, leaving only 11 percent of the wealth for the bottom 80 percent [End Page 125] (wage and salary workers).”8 In The Price of Inequality (2012), Nobel Prize–winning economist Joseph E. Stiglitz indicates that the “six heirs to the Walmart empire command wealth of $69.7 billion dollars, which is equivalent to the entire wealth of the bottom 30 percent of U.S. society.”9 In short, six individuals possess more wealth than do ninety-six million individuals—though this figure is misleading inasmuch as most of the ninety-six million own almost nothing but mounting debt. Most significantly, the top 10 percent own between 81 percent and 94 percent of all stocks, bonds, trust funds, and business equity, and almost 80 percent of non-home real estate.10 G. William Domhoff makes the vital point that inasmuch as “financial wealth is what counts as far as the control of income-producing assets,” that is, control of the means of producing wealth, “we can say that just 10 percent of the people own the United States of America.”11 Meanwhile, according to the latest census, fifty million Americans qualify as poor and another 100 million qualify as low income.12The concentration of the lion’s share of wealth in the hands of a tiny fraction of humanity is devastating for the majority of people living on the planet and ultimately for everyone. On the ground, capitalism’s champagne glass–shaped distribution of wealth means that hundreds of millions of persons have barely enough of the basics necessary to exist. Between 24,000... (shrink)

Clinical bioethics is big business. There are now hundreds of people who bioethics in community and university hospitals, nursing homes, rehabilitation and home care settings, and some who play the role of clinical ethics consultant to transplant teams, managed care companies, and genetic testing firms. Still, there is as much speculation about what clinically active bioethicists actually do as there was ten years ago. Various commentators have pondered the need for training standards, credentials, exams, and malpractice insurance for ethicists engaged (...) in clinical consultation. Much of the discussion seems to accept an implicit presumption that all clinical ethics consultation practices look pretty much alike. But is this accurate? What do clinical ethicists do, how and where do they do it, and what kind of clinical ethics is useful in the hospital and in other settings? (shrink)

The rapid, recent emergence of new medical knowledge models has engendered a dizzying number of new medical initiatives, programs and approaches. Fields such as evidence-based medicine and translational medicine all promise a renewed relationship between knowledge and medicine. The question for philosophy and other fields has been whether these new models actually achieve their promises to bring about better kinds of medical knowledge—a question that compels scholars to analyze each model’s epistemic claims. Yet, these analyses may miss critical components that (...) explain how these models actually work and function. Using the case of translational medicine, this paper suggests that analyses which treat these models as a primarily epistemic interventions miss the way that new approaches are increasingly shaped by specific financial and commercial agendas. Ultimately, social epistemological analyses that are attentive to market forces are required to make sense of emerging bioscientific research models, which are increasingly tethered to or a manifestation of increasingly financialized models of science research and innovation. (shrink)

Was treibt seine Gegenspieler an? Ist Batman in seiner Menschlichkeit besser als Superman? Die Philosophie bei Batman bietet unterhaltsame Antworten und Einblicke in Batmans Welt.

Many experiences in life appear to us as very good when we remember oranticipate them, but quite ordinary or downright bad in the moment. Most people will cite parenting as a marvellous, transcendent life adventure. But most of the day-to-day tasks of childrearing are mundane at best, disgusting at worst: changing diapers, wiping up spills, shuttling little ones from activity to activity, and bailing them out of jail.

An Argument From Evolutionary Naturalism An Argument from Personal Dignity References.

In "Behavioral Law and Economics: The Assault on Consent, Will, and Dignity," Mark D. White uses the moral philosophy of Immanuel Kant to examine the intersection of economics, psychology, and law known as "behavioral law and economics." Scholars in this relatively new field claim that, because of various cognitive biases and failures, people often make choices that are not in their own interests. The policy implications of this are that public and private organizations, such as the state and employers, (...) can and should design the presentation of options and default choices in order to "steer" people to the decision they would make, were they able to make choices in the absence of their cognitive biases and failures. Such policies are promoted under the name "libertarian paternalism," because choice is not blocked or co-opted, but simply "nudged." White argues that such manipulation of choice is impossible to conduct in people's true interests, and any other goal pursed by policymakers substitutes their own ends, however benevolent they may be, for people's true ends. Normatively, such manipulation should not be conducted because it fails to respect the dignity and autonomy of persons, what some hold to be the central idea in Kant's ethical system, and which serves to protect the individual from coercion, however subtle, from other persons or the state. (shrink)

In this article, I attempt to deepen the Knowledge, Skills, and Dispositions discourse around good teaching by appropriating Dewey's (1938) assertion that intelligent theorizing proceeds in a deep and inclusive manner. First, I highlight Darling-Hammond and Bransford's (2005) framework for good teaching and learning. I then locate pedagogical knowledge within this framework and draw upon Garrison's (1997) notion of prophetic teaching and van Manen's (1991a) notion of tactful teaching. I close by reflecting on how these notions are part of a (...) larger project—one that strives to remain inclusive to dimensions of teaching that are not easily codified. (shrink)

Much has been made of the power of the Internet and related communication technologies to serve as a new public sphere in which democracy can flourish. The evidence, however, has been limited; like the telephone and the postal letter before that, the Internet has powers as a capable tool for organizing social action and protest. Otherwise, though, it seems to have been co-opted by commercial interests and to be used by the public for arguments concerning already settled opinions, a far (...) cry from the fruitful and thoughtful debates demanded by a true public sphere. (shrink)

The issue of the dimensionality of materialism and postmaterialism, and their impact on key social and personal indicators, has been a hotly debated topic for decades. This study sought to achieve two goals to further our understanding of these constructs. First, it assessed whether an interactive materialism–postmaterialism conceptualization could be expanded to predict outcomes related to well-being. Second, the study extended the interactive model by using Richins’ three dimensions of materialism instead of the unidimensional construct utilized in previous studies. Results (...) indicated that the interactive model successfully predicted three different measures of well-being, specifically physical symptoms, stress, and subjective vitality. Results are discussed in terms of extending materialism–postmaterialism theory, both with respect to refining the materialism construct as well as its associations with new criterion variables. (shrink)

This chapter provides a quick primer on the volumes of the comic titles Captain America and Avengers. It talks about the beginnings and endings of which usually coincide with major events in the Marvel Universe. The story starts with the first volume of Avengers, since it was in the classic issue #4 of that title that Captain America was found in a block of ice and revived. These long‐running volumes of Captain America and Avengers lasted until 1996. Both series ended (...) when the Avengers were apparently killed in a battle with the villainous Onslaught. After the Avengers vs. X‐Men event, Marvel Comics relaunched many of its books and introduced new ones. The Watcher only knows what volume Captain America and the various Avengers titles are on, but Cap will live in on comics, movies, and TV long after this book has changed the course of American history. (shrink)

Batman has been one of the world’s most beloved superheroes since his first appearance in issue #27 of Detective Comics in 1939. Clad in his dark cowl and cape, he has captured the imagination of thousands of fans with his acrobatic fighting skills, high-tech crimefighting gadgets, and swift but often violent brand of justice. But why has he enjoyed such long-lived popularity as a character? And why have his actions caused debate among fans and philosophers? Based on four decades of (...) comic book storylines, Batman and Ethics explores the concepts and contradictions of the ethical and moral code of the Dark Knight. From the logic behind his aversion to killing, to the implication of his use of torture, to the moral status of vigilantism in the pursuit of justice, Batman’s ethical precepts are both compelling and deeply flawed. Starting with the character-defining work of Denny O'Neil and Neal Adams in the early 1970s, through the revolutionary era of the reimagined superhero comic in the 1980s and 1990s, to the new directions in the modern works of Grant Morrison, Ed Brubaker, Scott McDaniel, and ending with the release of the New 52, Batman and Ethics explores the developments of Batman's most troubling ethical dilemmas. It is a thought-provoking and entertaining journey through four decades of Batman's struggles and triumphs - a perfect way for readers to approach the complex questions of ethics and moral philosophy through one of the most popular canons in comic book history. (shrink)

In this chapter, the author talks about some of the finer points concerning Captain America and his eligibility to serve as a moral exemplar. The chapter explores three issues. 1) Fictional characters are simply not real. 2) Fictional characters can be perfect and we can't. 3) Fictional characters can be depicted inconsistently over the years by different writers. Fictional characters can model virtuous character traits by demonstrating their consequences in an imaginary world that readers identify with. While real‐world people can't (...) be perfect, fictional characters can be: writers just have to write them that way! Depending on how they are written, fictional characters don't have to experience difficult choices or moral weakness, and they can stick to their principles come what may. Each writer and fan will have a personal conception of a character like Captain America that leads them to regard certain behaviors as mistakes, aberrations caused by writers. (shrink)

This chapter argues that while we are polarized on narrowly defined issues, we agree on more basic principles, ideals, and goals‐which don't get as much attention in the media compared to arguments over how we should pursue them. Captain America not only defended justice, equality, and liberty to the Red Skull, but has represented them as the core ideals of the United States of America. Refocusing our attention on these ideals, remembering our common points while debating differences, is the first (...) step towards recovering a sense of national unity and restoring civility to our political life. All it takes is the determination to be better and the judgment to decide how to be excellent at what we want to do and who we want to be, and to work together to help create the society we want to live in. (shrink)

This chapter investigates into what makes Captain America a great role model by describing some of his basic virtues. By looking at how Captain America embodies virtues such as courage and humility, he serves as a role model not only in terms of the virtues themselves but also in how he puts them into practice. The chapter argues that Captain America's supposed “black‐and‐white” ethics weren't simplistic in the 1940s, they are just as applicable now as they were then. One persistent (...) wrong about which Cap expresses righteous indignation is prejudice towards minorities. Captain America's tremendous willingness to sacrifice can be traced to his oversized sense of responsibility. Perseverance is what philosophers call an executive virtue because it helps people follow through on their judgment made in light of their virtues and principles. The virtues described in this chapter are only the ones most commonly attributed to Captain America in the comics. (shrink)

This chapter discusses Captain America's general virtues that describe the overall character of a person: specifically, honor and integrity. These virtues not only describe how well a person practices the more basic virtues, but also his or her general ethical decision‐making, which in Cap's case is based on principle and duty. The chapter explains these two concepts, because they help to flesh out what honor and integrity mean to Cap, and also shows why his legendary strength of character and resolve (...) are so important. Finally, the chapter talks about why Cap is sometimes forced to compromise his principles and also how this affects him. As Captain America sees it, honoring others is a show of respect and acknowledgment for those who have earned it, which he never fails to do. Cap never shies away from honoring others for their accomplishments and sacrifices in the name of heroism. (shrink)

This chapter looks at another executive virtue that Captain America exemplifies: the judgment he needs to arrive at the best action in a difficult situation. Despite his humility, Captain America exemplifies both sound judgment and unshakeable determination, which are often misunderstood as representing “black‐and‐white” ethics or stubbornness. Just like judges as Dworkin describes them, we can use our own judgment to find the “right answer” to each moral dilemma, the decision that is consistent with our own principles and maintains the (...) integrity of our own moral character. There is a special category of situations that superheroes all too often find themselves in. Such choices are what philosophers call tragic dilemmas. Applying basic moral virtues and principles to specific circumstances, including all of their context, nuance, and subtlety, is the key to sound judgment, and that is important to everyone in the real world and to Cap in the comics. (shrink)

Superman has incredible powers and, luckily for us, he chooses to use them for good. But good intentions are not enough to actually do good with his powers—he must know what to do with them as well. The need for judgment is what brings all superheroes down to Earth, and what ultimately makes them relatable to their fans despite their fantastic abilities. Moral philosophy (or ethics) is the area of philosophy dealing with what we should do, what kind of people (...) we should be, and what kind of lives we should live. Despite his superpowers, Superman still confronts ethical dilemmas and still needs to use judgment to solve them. For him, however, the stakes are usually much higher than those the average person deals with. The weight of Superman’s choices is often like that of world leaders’ choices, potentially affecting millions of lives and the future of nations. (shrink)

This chapter focuses on the “America” part of Captain America's name and explores the more political aspects of his life and character. It looks at patriotism in general and how to characterize Captain America's brand of it; Cap's uneasy relationship with politics and the United States government; and how Cap puts principles above politics, even if it means defying his own government and giving up the shield and the title. The chapter explains that Cap's devotion to his country is based (...) on the principles and ideals upon which it was founded, and he regularly holds his government accountable to those same standards, which he interprets as inclusive and cosmopolitan, applying to the world outside America as well as everybody within it. It dispels any illusions that Captain America is a jingoist flag‐waver, and explains instead that he embodies an inclusive and cosmopolitan patriotism that balances idealism with clear‐eyed pragmatism. (shrink)

T'Challa, the Black Panther, wears many hats, both at home and abroad. He is the chieftain of the Panther Tribe, which makes him the spiritual leader of his people as well as the king of Wakanda and its head of state. One key aspect that separates virtue ethics from its rival moral theories, consequentialism and deontology, is its focus on character. Judgment, or what Aristotle called "practical wisdom", is the ability to decide how best to act on one's virtues in (...) a particular situation. When T'Challa believed that agents within the US government were helping to overthrow his own, he and the Dora Milaje drove a truck into a building and abducted a businessman involved in the operation. T'Challa's duties as an Avenger come into conflict with his role as king of Wakanda, but other conflicts result from his role as a spiritual leader, which he regards as more important. (shrink)

This chapter talks about three basic schools of ethics—utilitarianism, deontology, and virtue ethics. This discussion will not only help people situate Captain America's ethics within moral philosophy more broadly, but also help people understand the ethical points of view of other people in the Marvel Universe. Many virtue ethicists, especially Aristotle, emphasize the importance of role models or moral exemplars, people who demonstrate good behavior for others to emulate. Captain America is an example of mature virtue, a role model for (...) the rest of the Marvel heroes‐but not without imperfections. The chapter explains that while utilitarianism is easy to define and deontology less clear‐cut, virtue ethics is the most difficult to nail down because it comes in many varieties. When virtue ethics was “revived” in the mid‐twentieth century, many philosophers hailed its benefits compared to deontology and utilitarianism. Recently, scholars have pointed out similarities between Kantian deontology and virtue ethics. (shrink)

As the Sorcerer Supreme, Doctor Stephen Strange is Earth's sole protector from mystical forces that threaten its very existence. This chapter explores several ways in which Strange fails to operate with the proper balance between extremes, what moral philosophers in the tradition of virtue ethics call the “golden mean”. As a medical doctor, Strange was living his life at the extremes. Strange's carefree and reckless lifestyle helped contribute to the automobile accident that crushed his hands, ending his medical career and (...) leading him to seek out the mystical healing powers of the Ancient One. After his accident, Strange gained humility and perspective, appreciating the value of life and dedicating his own to protecting humanity. Even though Doctor Strange is overly zealous in how he prioritizes his mission as Earth's mystical defender over his personal life, the choices he makes in pursuit of that mission are nuanced. (shrink)