ABSTRACT When is it right to enforce medical treatment on a patient who is refusing that treatment? English law recognises two ethical principles as of paramount importance: the autonomy of the patient; and the consequences of not treating compared with treating. The law, by and large, operates these principles in succession. Thus, in the case of a patient refusing treatment, the law asks first, is the patient competent? Only if the answer is no, are the consequences considered. We criticise the (...) position taken by English law and argue, first, that competence is a graded and not a binary concept, and secondly, that the two ethical principles should be applied not sequentially but at the same time. These two ideas form what we have called the balance model. This model could be used for an empirical study of individuals’ ethical beliefs, and in particular to test the hypothesis that the ethical beliefs of most individuals conform to the balance model rather than to the position taken by English law. (shrink)

This is a critical survey of writing on the philosophy of photography.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship (...) as well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

If an artist sends a live peacock to an exhibition, is it art? 'What is art?' is a question many of us want answered but are too afraid to ask. It is the very question that Nigel Warburton demystifies in this brilliant and accessible little book. With the help of varied illustrations and photographs, from Cézanne and Francis Bacon to Andy Warhol and Damien Hirst, best-selling author Warburton brings a philosopher's eye to art in a refreshing jargon-free style. With (...) customary clarity, he explains art theories, that are much discussed but little understood, by thinkers such as Clive Bell, R.G Collingwood and Wittgenstein. He illuminates other perplexing problems in art, such as the artist's intention, representation and emotion. Drawing on photographs of Cindy Sherman and Tiananmen Square, Warburton shows that, if we are ever to answer the art question, we must consider each work of art on its own terms. A stimulating and handy guide through the art maze, The Art Question is essential reading for anyone interested in art, philosophy or those who simply like looking at and thinking about pictures. (shrink)

In the business world, one of the key challenges is how to survive in ever changing business environments and outperforming the competitors, while keeping the operational cost at minimum and profits at maximum level. In other words, this can be described as the problem of improving operational efficiency and reducing cost. Over the past few years due to global financial challenges, it has become even more important to improve the operational efficiency and reduce costs to survive through these tough conditions. (...) Like other successful implementations of Lean philosophy, especially in automobile, aerospace, steel and healthcare, it can be applied in cable manufacturing to achieve competitive, sustainable and profitable processes. The main focus of Lean philosophy is to create value for the stakeholders and end customers by reducing the non-value added activities or waste, and laying a strong foundation towards sustainable growth, by focusing on continuous process improvement. The overall philosophy provides a focused approach for continuous process improvement and the targeting of a variety of tools and methods to bring improvements. This paper presents case studies for Lean scheduling of manufacturing processes and exemplify how Lean scheduling processes allow organisations to maintain the continuous improvement philosophy. This paper also addresses the key elements of rescheduling processes i.e. how to schedule and when to schedule. Further, the paper will exemplify key benefits of Lean scheduling and how the Cable industry could benefit from the proposed approach. (shrink)

Boys and men tend to underperform in language education, and they are also underrepresented in language-related fields. Research suggests that stereotypes can affect students’ performance and sense of belonging in academic subjects and test settings via stereotype threat. For example, girls and women sometimes underperform on math tests following reminders that math is for boys. We sought to test whether stereotypes that women have better language skills than men would affect men. In a series of four experiments (N = 542), (...) we tested the effect of explicit stereotype threats on men’s performance in language-related tasks, and their sense of belonging to language-related domains. We found little evidence for stereotype threat effects on men in language. Bayesian analysis suggested that the null hypothesis was consistently more likely than the alternative, and mini-meta analyses showed effect sizes near zero. Future research should explore other explanations for gender gaps in language. (shrink)

What is the fruit of a searching dialogue between faith and reason? This book collects theological and philosophical perspectives on the richness of the faith-reason dialogue, including examples from literature, continental and analytic philosophy, worship and liturgy, and radical approaches to issues of racism and prejudice. The authors strongly resist the temptations to either disregard the faith-reason dialogue or take it for granted. Through their explorations and reflections they open up new vistas and horizons on a topic more necessary than (...) ever. (shrink)

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

What can computers do in principle? What are their inherent theoretical limitations? These are questions to which computer scientists must address themselves. The theoretical framework which enables such questions to be answered has been developed over the last fifty years from the idea of a computable function: intuitively a function whose values can be calculated in an effective or automatic way. This book is an introduction to computability theory (or recursion theory as it is traditionally known to mathematicians). Dr Cutland (...) begins with a mathematical characterisation of computable functions using a simple idealised computer (a register machine); after some comparison with other characterisations, he develops the mathematical theory, including a full discussion of non-computability and undecidability, and the theory of recursive and recursively enumerable sets. The later chapters provide an introduction to more advanced topics such as Gildel's incompleteness theorem, degrees of unsolvability, the Recursion theorems and the theory of complexity of computation. Computability is thus a branch of mathematics which is of relevance also to computer scientists and philosophers. Mathematics students with no prior knowledge of the subject and computer science students who wish to supplement their practical expertise with some theoretical background will find this book of use and interest. (shrink)

This book argues that the institutions of law, and the structures of legal thought, are to be understood by reference to a moral ideal of freedom or independence from the power of others. The moral value and justificatory force of law are not contingent upon circumstance, but intrinsic to its character. Doctrinal legal arguments are shaped by rival conceptions of the conditions for realization of the idea of law. In making these claims, the author rejects the viewpoint of much contemporary (...) legal theory, and seeks to move jurisprudence closer to an older tradition of philosophical reflection upon law, exemplified by Hobbes and Kant. Modern analytical jurisprudence has tended to view these older philosophies as confused precisely in so far as they equate an understanding of law's nature with a revelation of its moral basis. According to most contemporary legal theorists, the understanding and analysis of existing institutions is quite distinct from any enterprise of moral reflection, but the relationship between ideals and practices is much more intimate than this approach would suggest. Some institutions can be properly understood only when they are viewed as imperfect attempts to realize moral or political ideals; and some ideals can be conceived only by reference to their expression in institutions. (shrink)

This book uses the philosophy of Wittgenstein as a perspective from which to challenge the idea of a critical social theory, represented pre-eminently by Giddens, Habermas and Bhaskar.

Theories of superior collicular and hippocampal function have remarkable similarities. Both structures have been repeatedly implicated in spatial and attentional behaviour and in inhibitory control of locomotion. Moreover, they share certain electrophysiological properties in their single unit responses and in the synchronous appearance and disappearance of slow wave activity. Both are phylogenetically old and the colliculus projects strongly to brainstem nuclei instrumental in the generation of theta rhythm in the hippocampal EECOn the other hand, close inspection of behavioural and electrophysiological (...) data reveals disparities. In particular, hippocampal processing mainly concerns stimulus ambiguity, contextual significance, and spatial relations or other subtle, higher order characteristics. This requires the use of largely preprocessed sensory information and mediation of poststimulus investigation. Although collicular activity must also be integrated with that of “higher” centres, its primary role in attention is more “peripheral” and specific in controlling orienting/localisation via eye and body movements toward egocentrically labelled spatial positions. In addition, the colliculus may exert a nonspecific influence in alerting higher centres to the imminence of information potentially worthy of focal attention. Nevertheless, it is noteworthy that collicular and hippocampal lesions produce deficits on similar tasks, although the type of deficit is usually different in each case. Functional overlap between hippocampus and colliculus is virtually certain vis-à-vis stimulus sampling, for example in the acquisition of information via vibrissal movements and visual scanning. In addition, insofar as stimulus significance is a factor in collicular orienting mechanisms, the hippocampus — cingulate – cortex — colliculus pathway may play a significant role, modulating collicular responsiveness and thus ensuring an attentional strategy appropriate to current requirements. A tentative “reciprocal loop” model is proposed which bridges physiological and behavioural levels of analysis and which would account for the observed degree and nature of functional overlap between the superior colliculus and hippocampus. (shrink)

2000 Years and Beyond brings together some of the most eminent thinkers of our time - specialists in philosophy, theology, anthropology and cultural theory. In a horizon-scanning work, they look backwards and forwards to explore what links us to the matrix of the Judaeo-Christian tradition from which Western cultural identity has evolved. Their plural reflections raise searching questions about how we move from past to future - and about who 'we' are. What do the catastrophes of the twentieth century signify (...) for hopes of progress? Can post - Enlightment humanism and its notion of human nature survive without faith? If the 'numinous magic global capitalism' is our own giant shadow cast abroad, does that shadow offer hope enough of a communal future? Has the modern, secularized West now outgrown its originating faith matrix? Often controversial and sometimes visionary, these seven new essays ask: how do we tell - and rewrite - the story of the Common Era? Introduced by Paul Gifford, and discussed in a lively dialogic conclusion, they add their distinctive voices to a debate of profound and urgent topicality. (shrink)

Fire is a force that links everyday human activities to some of the most powerful energetic movements of the Earth. Drawing together the energy-centred social theory of Georges Bataille, the fire-centred environmental history of Stephen Pyne, and the work of a number of ‘pyrotechnology’ scholars, the paper proposes that the generalized study of combustion is a key to contextualizing human energetic practices within a broader ‘economy’ of terrestrial and cosmic energy flows. We examine the relatively recent turn towards fossil-fuelled ‘internal (...) combustion’ in the light of a much longer human history of ‘broadcast’ burning of vegetation and of artisanal pyrotechnologies – the use of heat to transform diverse materials. A combustion-centred analysis, it is argued, brings human collective life into closer contact with the geochemical and geologic conditions of earthly existence, while also pointing to the significance of explorative, experimental and even playful dispositions towards energy and matter. (shrink)

This study of the implications of Gillick competence argues it is an unnecessary burden with an unethical foundation. The ethics of adolescent medical decision-making is a fraught area for medical ethics because it deals with the threshold boundaries between childhood and adulthood and Gillick adds a burden upon children and adolescent patients that is unwarranted and through which damage is done to integral human relationships. In light of Gillick, it can be seen that the context of adolescent decision-making and childhood, (...) is a neglected topic of ethical reflection. (shrink)

In recent years there has been growing attention paid to a kind of human action or activity which does not issue from a process of reflection and deliberation and which is described as, e.g., ‘engaged coping’, ‘unreflective action’, and ‘flow’. Hubert Dreyfus, one of its key proponents, has developed a phenomenology of expertise which he has applied to ethics in order to account for ‘everyday ongoing ethical coping’ or ‘ethical expertise’. This article addresses the shortcomings of this approach by examining (...) the pre-reflective ethical know-how individuals first develop and on which all later forms of ethical expertise are dependent. In the first section an account is given of the ‘ethical second nature’ which every individual develops from childhood onwards and which forms the basis of pre-reflective ethical know-how. The acquisition of an ethical second nature early on opens up the very domain of ‘the ethical’ for us in the first place and is constitutive of our sensitivity to it. The second section turns to pre-reflective ethical know-how and whether it is conceptual in nature. Just as sensorimotor understanding forms the basis of our reflective perceptual concepts, pre-reflective ethical know-how is similarly proto-conceptual and is the source of our reflective ethical and moral concepts. Finally, the third section examines the process whereby ethical second nature and pre-reflective ethical know-how are actually acquired, namely, through immersion in an ‘ethical world’. This world consists of both the web of ethical meanings and significances which has evolved in a particular society or community as well as its members whose actions and interactions continually reproduce that web. (shrink)

Richard Hooker is one of the greatest theologians of the Church of England. In the light of fierce recent debate, this book argues vigorously against the new orthodoxy that Hooker was a Reformed or Calvinist theologian. In so doing it considers such central religious questions as human freedom, original sin, whether people can deserve salvation, and the nature of religious authority.

__‘Philosophy: The Basics deservedly remains the most recommended introduction to philosophy on the market. Warburton is patient, accurate and, above all, clear. There is no better short introduction to philosophy.’_ - Stephen Law, author of The Philosophy Gym_ _Philosophy: The Basics_ gently eases the reader into the world of philosophy. Each chapter considers a key area of philosophy, explaining and exploring the basic ideas and themes including: Can you prove God exists? How do we know right from wrong? What are (...) the limits of free speech? Do you know how science works? Is your mind different from your body? Can you define art? How should we treat non-human animals? For the fifth edition of this best-selling book, Nigel Warburton has added an entirely new chapter on animals, revised others and brought the further reading sections up to date. If you’ve ever asked ‘what is philosophy?’, or wondered whether the world is really the way you think it is, this is the book for you. (shrink)

We attempt in this paper to define a new field of study for philosophy: philosophy of management. We briefly speculate why the interest some managers and management writers take in philosophy has been so little reciprocated and why it needs to be. Then we suggest the scope of this new branch of philosophy and how it relates to and overlaps with other branches. We summarise some key matters philosophers of management should concern themselves with and pursue one in some detail. (...) We conclude with an invitation. (shrink)

Abstractα/β barrels have an ill‐defined origin. Evidence exists which favours their divergent evolution from a common ancestral barrel and convergent evolution to a stable fold. However, recent sequence and structural information for the flavin oxidase/dehydrogenase family of barrel enzymes indicate that sub‐families of α/β barrels have evolved divergently. The modular fusion of barrel domains with core structures from other gene families has also contributed to the evolution of related but catalytically distinct enzyme molecules within each sub‐family of the flavin oxidases/dehydrogenases. (...) An analysis of the structures and sequences of the flavin oxidases/dehydrogenases has now enabled studies focusing on the evolutionary origins and modular assembly of this important family of proteins to be initiated. (shrink)

This ambitious work apparently has two main aims. The first is to provide a survey of the currently burgeoning field of "Consciousness Studies", presented via the extended metaphor of a horse race whose winning post is a full scientific explanation of consciousness. The second, which receives much more space, is to present Taylor's own cognitive/neuroscientific theory, dubbed "relational consciousness", and to persuade us that it should be the odds-on favourite to win. Neither aim is very well realized.

World Ethics: The New Agenda identifies different ways of thinking about ethics, and of thinking ethically about international and global relations. It also considers several theories of world ethics in the context of issues such as war and peace, world poverty, the environment and the United Nations. The discussion is grounded in an awareness of the post-9/11 world in which we live and offers a more detailed exploration of the idea of global citizenship and a global or cosmopolitan ethic.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Talk of “essences” has, since Saul Kripke and Hilary Putnam, gained significant currency in contemporary philosophy. It is no longer unfashionable to talk about the essence of this or that (natural) kind, and as such we now find a variety of brands of essentialism on the market including B.D. Ellis’s scientific essentialism, David Oderberg’s real Essentialism, Alexander Bird’s dispositional essentialism, and the contemporary essentialism of Kripke and Putnam. -/- Almost all these brands of essentialism share a particular gloss on Locke’s (...) famous objection to Aristotle that natural kinds are demarcated by nominal essences not real essences. Thus Oderberg claims that ‘Empiricists take [real] essences to be paradigmatically unobservable’ and that this ‘objection goes back at least to John Locke’ (Oderberg 2007: 21). Bird, presenting his dispositional essentialism, defines a notion of “being” as ‘the reverse of Locke’s definition of essence’ which he takes to be ‘the being of any thing, whereby it is what it is’ (Bird 2007: 100). Joseph LaPorte, discussing nominal and real essences, claims that ‘Kripke and Putnam seem to affirm something more substantive: that biological kinds have “real essences” in Locke’s terminology’ (LaPorte 2004: 49). Even avowed anti-essentialists such as John Dupré sanction the standard criticism of Locke that his scepticism about the knowability of real essences was ‘premature’, and claim that ‘genuine natural kinds provide the extensions of many terms of natural language, where these natural kinds are determined by true Lockean real essences’ (Dupré 1993: 22). -/- All of these essentialisms (even Dupré’s anti-essentialism) are wrong about Locke. Oderberg is wrong to claim that Locke thought that real essences were paradigmatically unobservable; Bird is wrong to think that Locke’s notion of essence is the being of anything whereby it is what it is; LaPorte is wrong to think that Kripke and Putnam are talking about Lockean real essences (although so are Kripke and Putnam); and Dupré is wrong to think that genuine natural kinds (if by genuine he means objective or mind-independent) are determined but true Lockean real essences . -/- The mistake stems from a standard, but ultimately incorrect, interpretation of Locke’s discussion of essences in An Essay Concerning Human Understanding . This mistaken interpretation (Lowe 1995, 2006, Von Leyden 1973, Wiggins 1974) takes Locke to mean, by “real essence”, the Aristotelian notion i.e. ‘the very being of anything, whereby it is what it is’ (Essay III.iii.15), and interprets his objection as epistemological: we cannot come to know what real essences are, and therefore they cannot figure in our classifications of things into kinds. -/- This paper will present and defend the following two claims: i) that Locke’s notion of “real essence” is not the Aristotelian notion, and ii) that Locke’s objection to the Aristotelian notion was not merely epistemological. The first claim can be defended by presenting and applying Vienne’s (1993) terminological revision. Vienne argues that Locke did not introduce a dichotomy between real and nominal essence, but a trichotomy between real essence, nominal essence and real constitution. This terminological revision will be employed to highlight where ambiguous uses of the phrase “real essence” have caused some serious misunderstandings of Locke’s philosophy. The second claim (steering Locke around what is the classic objection to his thesis) can be defended by presenting a novel way of splitting up Locke’s objections to the Aristotelian notion of essence. The analysis will show that Locke’s anti-essentialism is still in good shape, and of contemporary significance. (shrink)

Introduction : the provocation of Levinas -- Being's other -- "Would you like to do a bit of theology?" : Levinas and theological turn -- The disturbance of theology -- Preferring the shadows : the "little faith" of Israel -- The return of God?

Adorno: A Critical Reader presents a collection of new essays by many of the world's top critics that examine Adorno's lasting impact on the arts, politics, history, philosophy, psychoanalysis, and sociology.

For at least two centuries most social thought has taken the earth to be the stable platform upon which dynamic social processes play out. Both climate change and the Anthropocene thesis – with their enfolding of dramatic geologic change into the space-time of social life – are now provoking social thinkers into closer engagement with earth science. After revisiting the decisive influence of the late 18th-century notion of geological formations on the idea of social formations, this introductory article turns to (...) more recent and more explicit attempts to open up the categories of social thought to a deeper understanding of earth processes. This includes attempts to consider how social and political agency is both constrained and made possible by the forces of the earth itself. It also involves efforts to think beyond existing dependencies of social worlds upon particular geological strata and to imagine alternative ‘geosocial’ futures. (shrink)

The word 'athletics' is derived from the Greek verb 'to struggle for a prize'. After reading this book, no one will see the Olympics as a graceful display of Greek beauty again, but as war by other means. Nigel Spivey paints a portrait of the Greek Olympics as they really were - fierce contests between bitter rivals, in which victors won kudos and rewards, and losers faced scorn and even assault. Victory was almost worth dying for, and a number (...) of athletes did just that. Many more resorted to cheating and bribery. Contested always bitterly and often bloodily, the ancient Olympics were not an idealistic celebration of unity, but a clash of military powers in an arena not far removed from the battlefield. (shrink)

Unlike topics such as criminal responsibility, dangerousness has only recently begun to interest philosophically minded penologists. The most likely explanation is that until the middle of this century the periods for which people who had done serious harm to others were incarcerated in the UK so long that when they were released their age or condition or circumstances made them unlikely to repeat their crimes. It was only when pressure of resources—in plain terms overcrowded prisons and mental hospitals—forced the shortening (...) of these periods that it became politically necessary to worry about the possible dangerousness of really substantial numbers of prisoners and patients who became eligible for release. The problem was not entirely new. A few lifers, for example, had been set free each year, under licences which lasted for the rest of their lives; and the Special Hospitals which housed the violent insane had discharged carefully selected inmates, also under supervision. But by the late 1960s the introduction of parole, the Mental Health Act and the abolition of capital punishment had greatly increased the number of cases in which the problem of dangerousness had to be faced, and difficult decisions had to be taken. (shrink)

In the recent and not-too-distant past many of our parents, grandparents and forbears believed that a person’s skin colour and physiognomy, gender, or sexuality licensed them being regarded and treated in ways that are now widely recognised as blatantly unjust, disrespectful, cruel and brutal. But the nineteenth, twentieth, and twenty-first centuries have hosted a series of radical changes in attitudes, beliefs, behaviour and institutionalised practices with regard to the fundamental moral equality of what were once seen as different “kinds of (...) people.” This paper explores the social structure of such “moral revolutions,” via the Wittgensteinian- and Kuhnian- inspired concepts moral perception, moral certainty, normal morality, and moral paradigm. (shrink)

Transcendent Individual is an anthropological account of individual creativity and its conscious engagement in society. Drawing widely on ethnographic and theoretic material, and bringing into debate a range of voices--Nietzsche, Wilde and Forster, Bateson and Gerald Edelman, George Steiner, Richard Rorty and John Berger, Edmund Leach and Anthony Cohen--the book approaches individuality in terms of a range of issues: biological integrity, consciousness, agency, democracy, discourse, knowledge, consumerism, globalism and play.

Alice Crary claims that “the standard view of the bearing of Wittgenstein's philosophy on ethics” is dominated by “inviolability interpretations”, which often underlie conservative readings of Wittgenstein. Crary says that such interpretations are “especially marked in connection with On Certainty”, where Wittgenstein is represented as holding that “our linguistic practices are immune to rational criticism, or inviolable”. Crary's own conception of the bearing of Wittgenstein's philosophy on ethics, which I call the “intrinsically-ethical reading”, derives from the influential New Wittgenstein school (...) of exegesis, and is also espoused by James Edwards, Cora Diamond, and Stephen Mulhall. To my eyes, intrinsically-ethical readings present a peculiar picture of ethics, which I endeavour to expose in Part I of the paper. In Part II I present a reading of On Certainty that Crary would call an “inviolability interpretation”, defend it against New Wittgensteinian critiques, and show that this kind of reading has nothing to do with ethical or political conservatism. I go on to show how Wittgenstein's observations on the manner in which we can neither question nor affirm certain states of affairs that are fundamental to our epistemic practices can be fruitfully extended to ethics. Doing so sheds light on the phenomenon that I call “basic moral certainty”, which constitutes the foundation of our ethical practices, and the scaffolding or framework of moral perception, inquiry, and judgement. The nature and significance of basic moral certainty will be illustrated through consideration of the strangeness of philosophers' attempts at explaining the wrongness of killing. (shrink)

Verse is text which is divided into lines. In this paper I explore a psychological account of how verse is processed, and specifically the hypothesis that the text is processed line by line, such that each line is held as a whole sequence in the limited capacity of working memory. I will argue that because the line is processed in this way, certain low-level aesthetic effects are thereby produced, thus giving a partial explanation for why verse is often a highly (...) valued type of verbal behaviour. The general goal is to address the question of what literary form is, from a psychological perspective, and how the textual presence and psychological processing of form can contribute to particular aspects of the aesthetic experience of verse. (shrink)

The 2008 ‘credit crisis’ brought to attention that business and finance operate in open-complex systems. In contrast, the period leading up to the crisis was dominated by narrower thinking developed from the idea that business was about economics and that management concerned agency. This paper revisits ideas first developed in the late 1990s that arose from the observation that business was confronting interacting ‘systems.’ The main systems were around (sustainable) development, the internationalization of business and a set of social and (...) cultural concerns resulting from globalization.The paper anticipated the collapse of parts of the economic system as a result of hyper-competition. It points to the growing significance of ‘identity’ and its potential to create a ‘clash of values.’ It concludes by suggesting that as we enter this ‘systems age’ our models and assumptions around the boundaries of companies and the idea of companies and stakeholders would be severely challenged. (shrink)

Slavery seems to us to be a paradigm of a morally wrong institutionalized practice. And yet for most of its millennia-long historical existence it was typically accepted as a natural, necessary, and inevitable feature of the social world. This widespread normative consensus was only challenged toward the end of the eighteenth century. Then, within a hundred years of the emergence of radical moral criticism of slavery, the existing practices had been dismantled and the institution itself “abolished.” How do we explain (...) such a “profound transformation in moral perception” (Davis 1975)? It may seem obvious that the moral agency and character of the leaders and activists of the abolition movement, their supporters, and their governmental representatives were the primary motors of change.That is to say, the various actors involved came to see, recognize, or acknowledge the true (morally evil) nature of slavery and were thereby motivated to act against it. This “commonsense,” “moral explanation” is endorsed by most of the philosophers who have reflected on the morality of slavery. But despite the intuitiveness of thinking that it was the moral agency of the actors, pitted against the evil and injustice of slavery, that brought about the latter’s downfall, I will endeavor to show that such thinking is inadequate both to the facts and to the explanatory desiderata. I contend that it was not ignor ance of the supposedly inherent moral status of slavery that maintained people’s complicity with it, but practical barriers to them conceiving it dispensable. (shrink)

This paper challenges the notion that Bitcoin is ‘trust-free’ money by highlighting the social practices, organizational structures and utopian ambitions that sustain it. At the paper's heart is the paradox that if Bitcoin succeeds in its own terms as an ideology, it will fail in practical terms as a form of money. The main reason for this is that the new currency is premised on the idea of money as a ‘thing’ that must be abstracted from social life in order (...) for it to be protected from manipulation by bank intermediaries and political authorities. The image is of a fully mechanized currency that operates over and above social life. In practice, however, the currency has generated a thriving community around its political ideals, relies on a high degree of social organization in order to be produced, has a discernible social structure, and is characterized by asymmetries of wealth and power that are not dissimilar from the mainstream financial system. Unwittingly, then, Bitcoin serves as a powerful demonstration of the relational character of money. (shrink)

We report a Monte Carlo study examining the effects of two strategies for handling measurement non-invariance – modeling and ignoring non-invariant items – on structural regression coefficients between latent variables measured with item response theory models for categorical indicators. These strategies were examined across four levels and three types of non-invariance – non-invariant loadings, non-invariant thresholds, and combined non-invariance on loadings and thresholds – in simple, partial, mediated and moderated regression models where the non-invariant latent variable occupied predictor, mediator, and (...) criterion positions in the structural regression models. When non-invariance is ignored in the latent predictor, the focal group regression parameters are biased in the opposite direction to the difference in loadings and thresholds relative to the referent group (i.e., lower loadings and thresholds for the focal group lead to overestimated regression parameters). With criterion non-invariance, the focal group regression parameters are biased in the same direction as the difference in loadings and thresholds relative to the referent group. While unacceptable levels of parameter bias were confined to the focal group, bias occurred at considerably lower levels of ignored non-invariance than was previously recognized in referent and focal groups. (shrink)

The received understanding of Winch’s critique of social science is that he propounded a radically relativist, anti-explanatory and a-critical conception of the legitimate task of ‘social studies’. This conception is presumed to be predicated upon an extension of Wittgenstein’s critique of philosophy. I argue, against this view, that Winch reads Wittgenstein through a Kantian framework, and that in fact he advanced a rigorously essentialist and universalist picture of ‘social phenomena’. It is Winch’s underlying Kantian metaphysics that has made his ideas (...) attractive to contemporary architects of critical social theory, such as Giddens and Habermas. However, in opposition to the latter, and in spite of his Kantianism, I discern in Winch a genuinely critical attitude towards social understanding. (shrink)